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A PATRISTIC COMMENTARY

The Book
of

GENESIS
FR. TADROS Y. MALATY
2004
Initial edition

Translated by:
DR. GEORGE BOTROS
English text revised by

ROSETTE R. TOMA

The Word of God is the food that the Holy Spirit grants to the Church of
Christ, so that she may live perpetually renovated in her spiritual youth, without
undergoing the incapacities of old age, or perishability. In the past few years, my good
Lord allowed me to study the word of God; in the same way the Fathers of the early
Church experienced it, as spirit and life. I began to write some of the meditations and
interpretations practiced by those Fathers, in the hope that we, also, may live through
the spirit and belief of the early Church; enjoying the Holy Spirit through the word of
God, alive and active in us, until it elevates us to our heavenly Groom the divine
Word, who will come on the clouds, to bestow on us His glories, and bring us into
the bosom of His Father, to abide with Him eternally in His heavens.
However, in my interpretation, if I did not commit to the sequence of the
books as they come in the Holy Bible; it is just because I did not intend to author a
comprehensive series of interpretations, but I aspired to enter, with every soul, into the
secret place of the Word, and to enjoy Him as the eternal Groom, who fills the heart,
the mind and all the inner depths.
Fr. Tadros Y. Malaty

AN INTRODUCTORY STUDY:

INTRODUCTION TO

THE PENTATEUCH
OR

THE FIRST FIVE BOOKS OF MOSES1

1- Unity of the five books.


2- The prophet Moses and the five books.
3- Contents of the five books.

Due of its pure academic nature, some readers may consider this chapter hard to comprehend. I
would rather advise them to skip it, if they so prefer.

1
UNITY OF THE FIVE BOOKS
NOMENCLATURES
In the Greek language, the first five books of the Old Testament are called
The Pentateuch petatM,o, meaning: the five books, a name used in
Christianity since early times. Certain scholars tried to bind the first four books
together in one unit, under the name of The Tetrateuch; considering the book of
Deuteronomy a sort of introduction to the history of Israel, from its initial entry into
the promised land, The Book of Joshua; While certain others tried to add the Book
of Joshua to the first five books to form a six-books unit they called The
Hexateuch. Sometimes, others tried to bind the first eight books in a unit they called
The Octateuch, to include the historic period up to the beginning of the era of kings.
But, among scholars, the original traditional thought of binding the first five books as
a historical basis on which Gods people were established still prevails.
The Jews also recognized this unity; In Hebrew, the Scripture, is divided into
three units according to its authors:
(1) The Law, or The Torah: includes the five books of Moses.
(2) The prophets Nebiim: divided into Former Prophets and Latter Prophets.
The first division includes Joshua, the Judges, Samuel and Kings; while the second
division includes Isaiah, Jeremiah, Ezekiel, and the twelve Minor prophets.
(3) The Kethubbim, divided in its turn into three divisions:
The Poetic books: Psalms, Proverbs, and Job.
Megilloth books: Songs of Solomon, Ruth, Lamentations, Ecclesiastes, and
Esther.
Non-Prophetic Historical books: Daniel, Ezra, Nehemiah, and Chronicles.
Thus, the five books of Moses appear as one unit called The Law, even
though they carried several other names mentioned in the two Testaments, some of
which are:
* The Torah or the Law (Joshua 1:7; Matthew 5:17; 12:5).
* The Book of the Law (Joshua 1:8; Galatians 3:10).
* The book of the Law of Moses (Joshua 8:31).
* The book of the Law of God (Joshua 24:26).
* The book of Moses (2 Chronicles 25:4; Mark 12:26).
* The Law of the Lord (2 Chronicles 31:3; Luke 2:23).
* The Law of Moses (1 Kings 2:3; Ezra 7:6; Luke 2:22).

A HISTORICAL UNITY
These books represent a well correlated historical unity; that begins by the
creation of the world for the sake of man; then the creation of man himself. When man
fell, God planned for his salvation, electing for him the Early Fathers: Abraham, Isaac,
and Jacob. In Egypt, started the first seed for the people that God set, to fulfill,
through it, salvation for the whole humanity. Then, Moses was chosen as the first
leader for this people. He delivered the people from the bondage of Pharaoh. Through
him, they received the Covenant on Mount Sinai. Finally, he stopped them on the
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eastern shore of the Jordan river to hand them over to a new leader - Joshua; as
though, through the Law, he is handing us over to Jesus the leader of life, and the
endower of inheritance.
Thus, these books represent a complete and prime segment in the life of
humanity, concerning its relationship with God; and an important role lived by man,
in which he feels Gods protection and the plan for his salvation. It is worthy to note,
that in these books, history and faith intermingle. There is no separation between
historical events and the doctrine of faith.

RELATIONSHIP BETWEEN HISTORY


JUDAISM AND CHRISTIANITY

AND

FAITH

IN

In all the ancient nations, history has been tied to religion. Religion played a
capital role in all aspects of their daily, familial, and economic life, and, in their
political activities. In spite of the fact that history is influenced by doctrine, it is not
representing a part of it. As for the Jews, there is no separation between history and
faith; Not only history is influenced by their doctrine, but, it represents an integral part
of it. In other words, the theological point of view on history and the theological point
of view of doctrine are linked together.
The history of this people represents an integral part of the word of God, and
an exceeding divine plan for the salvation of the whole humanity. History began with
the creation of man, as he appears as Gods ambassador on earth, having power and
authority over everything, on and beneath earth, in the depths of the seas, in air, and
even in space. He has no master, but he is the master of all creations on earth. History
disclosed Gods choice of the Patriarch (Fathers): Abraham, Isaac and Jacob. In each
action and each work that occurred at their time, God revealed Himself to us. And in
our Christian concept, their life carries numerous symbols for the coming of the Lord
Christ, as a Redeemer and Savior.
As Christians, we do not see, in this part of history, a past that vanished, but,
rather a divine preparation for the plan of our salvation, and innumerable symbols of
Gods work for us, up to this very day. This is not history in its general scientific
concept, but it is a history that tells us the secret of our relationship with God, it
explains his mysteries and teaches us His heavenly wisdom toward us. It is an actual
history carrying the power of life through our encounter with Christ our Lord, Whom
this very same history revealed, and prepared for His coming.

THE SECRET OF UNITY BETWEEN THESE FIVE BOOKS


R. De Vaux1 believes in four golden threads binding together these five books
in an integral unity. These threads are: the Divine Promise, the Divine Election, the
Divine Covenants, and the Divine Law.
1- The Divine Promise: The main theme of these books is the confirmation of
Gods Promise to man; that was especially demonstrated with Abraham, who became
a father of all believers. In him we see the concrete divine promise for the salvation of
Adam and his children, renewed along the successive generations.
Indeed, to start, the nation of Israel did not have a civilized culture if
compared to the surrounding nations, like the Egyptians and the Babylonians. But,
they obtained the divine promise, through their nomad patriarch fathers; and through
this Promise, the nation of the Israeli people was established.
2- The Divine Election: the divine promise was clear in the election. Adam
1

La Gense. Paris 1951, p.23.

did not earn to be the master of the whole universe. Likewise, the patriarch fathers did
not earn to be selected as men of God, neither did the people of Israel earn to be
chosen as holy nation. But this election was because of Gods exceeding love, and of
His wisdom (Deuteronomy 7:8). Therefore, these choices are attributed to God
without partiality or favoritism on the expense of the holy life.
3- The Covenants: Covenants were of great importance in eastern societies.
As examples, the covenant between Abraham and Abimelech (Gen. 21:23), between
Jacob and his father-in-law (Gen. 31: 44); and that, between David and Jonathan (1
Samuel 23: 28). In the first five books, Gods appreciation for man is demonstrated;
exalting his value, and entering with him into a covenant, leading to successive ones.
He made one with Adam, indirectly proclaimed, in Paradise, Adam was expected to
realize Gods love for him and return love for love. But he disobeyed Him and so
spoiling the image of the covenant. For this, God renewed His covenant with Noah,
after renovating the earth through the water of Baptism, and He set its sign in
nature, a rainbow in the clouds (Gen. 9). As man did not still comprehend the
concepts of that covenant, He set for it a sign in the body of every male, the
circumcision. Finally, at Mount Sinai, God made His covenant with His people
(Exodus 19), which He sealed with the blood of the sacrificial animals, as a sign for
the covenant that the Father sealed, on the cross, with the blood of His beloved Son!
This is the thread of love that bound the five books together, to bring us into the New
Testament.
4- The Covenant was linked to the Law: In Sinai, the Law got mixed with the
Statutes of worship, without separation between the commandment and worship, or
between the laws and the sacrifices

THE FIVE BOOKS OF MOSES AND THE BOOK OF PSALMS


As the Law is divided into five books, the book of Psalms is divided in the
same manner; each division ends with a blessing:
The first book: Psalms 1-41.
The second book: Psalms 42-72.
The third book: Psalms 73-89.
The fourth book: Psalms 90-106.
The fifth book: Psalms 107-150 ( Psalm 151 in the Septuagint Version).

2
MOSES AND THE BOOKS
MOSES, WRITER OF THE BOOKS
In the year 1176, Ebn Ezra noted the words of the Scripture: The
Canaanites were then in the land (Gen. 12:6). As if the writer was reporting the
events after the Canaanites had left the land. This did not happen in the days of Moses.
Thus, Ebn Ezra stated that the writer of these books was someone other than Moses.
The seventeenth to the twentieth centuries were loaded with advanced critical studies
searching the relationship of the prophet Moses to these books to find out if he was
the writer through the verbal or written tradition that was given to him, or if someone
else wrote the books based on manuscripts that Moses left behind, or, if there was
another source besides Moses verbal or written documents... I do not intend, here, to
study these opinions in details, especially with the new trend that appeared with the
beginning of the twentieth century where scholars and critics reconfirm the traditional
historical concept, that Moses is the writer of these five books. We prefer to expose
the proofs and evidences that Moses is the writer of these books, through an
inspiration of the Holy Spirit of the Lord, rather than exploring the disputing opinions.

(1) TESTIMONIES FROM THE OLD TESTAMENT


By the Pentateuch, one can distinguish three components of the Law, that had
to be written by the prophet Moses himself, which are:
A- The book of the Covenant (Exodus 20:22 - Ex. 23), and the Ten
Commandments which represent the cornerstone of the Law (Exodus 20:1-17; 24:112; 31:12-18; 34:17-28). The book of Exodus mentions: And Moses wrote all the
words of the Lord (Exodus 24: 4).
B- Statutes concerning the tabernacle and the service (Exodus 25:31;
35:40). This same book assured that God Himself instructed the Prophet Moses with
theses statutes in all their details (Exodus 25:1).
C- The book of Deuteronomy begins with a speech that Moses delivered to
the new generation, before their entry into the land of Canaan. It included a brief
history of how God led their way, reminding them of parts of the Law. This book
mentions: Moses wrote this Law and delivered it to the priests, the sons of Levi who
bore the ark of the covenant of the Lord, and to all the elders of Israel (Exodus 31:9;
24-26).
If the five books testify that Moses was the author of these three main
components of the Law, the Old Testament, as a whole, testifies that he was the author
of these books; Here are some of its excerpts:
Then Joshua the son of Jozadak and his brothers the priests... arose and built
the altar of the God of Israel, to offer burnt offerings on it, as it is written in the Law
of Moses the man of God (Ezra 3: 2).
They assigned the priests to their divisions and the Levites to their divisions,
over the service of God in Jerusalem, as it is written in the book of Moses (Ezra 6:
18).
Now all the people gathered together as one man...; and they told Ezra the
scribe to bring the Book of the Law of Moses, which the Lord had commanded Israel

(Nehemiah 8: 1).
On that day, they read from the Book of Moses in the hearing of the people
(Nehemiah 13: 1) As it is written in the Law of Moses, all this disaster has come
upon us (Daniel 9: 13).
The Old Testament ends with the following words: Remember the Law of
Moses, My servant, which I commanded him in Horeb for all Israel, with the statutes
and judgments (Malachi 4: 4).

(2) TESTIMONIES FROM THE NEW TESTAMENT


A- The Lord Christ quoted several expressions from the five books that He
referred to Moses; as examples from the Gospels:
See that you tell no one; but go your way, show yourself to the priest, and
offer the gift that Moses commanded, as a testimony to them (Matthew 8:4).
See Leviticus 14:4, 10;
Also compare Matthew 19:8; Mark 10:5 with Deuteronomy 24:1; Mark 7: 10
with Exodus 20: 12; 21: 17; And Mark 12: 26; Luke 20: 37 with Exodus 3: 6.
B- In His speech about the Law, Christ the Lord referred it to the prophet
Moses; this was the common belief of the Jews at that time1. If the Lord Christ saw
that they were wrong, He would have corrected their concepts; or, at least, when
quoting it, He would not refer it to Moses. Christ the Lord is the Truth (John 14:6),
Who came to testify for the truth; Thus, He does not accept or approve false concepts.
C- Testimonies by men of the New Testament: who considered reading in the
Law as reading in Moses (Acts 15: 21; 2 Corinthians 3: 15; See also Romans 10: 5,
19; 1 Corinthians 9: 19).

(3) We believe that divine inspiration gives credit to human mind


and culture.
It never dictated to the writer of the books particular words or thoughts, but
rather inflamed his heart to write, He talks in him and through him, and surrounds him
to keep him from incorrectness; letting him write with his personal style. A simple
man like the prophet Amos writes in a simple language, while the apostle Paul writes
with a mind of spiritual philosophy... Here, as the Spirit of God uses the prophet
Moses, we find his style indicative of someone who was raised in Egypt and was
learned the wisdom of the Egyptians. The writer appears as a person well aware of
the precise conditions that prevailed in Egypt at that time. It was not the case of any
other person who lived in Canaan, several generations after the exodus. This was
noted in details by many scholars, an which we summarize in the following points:
1- The five books contain several Egyptian words, like the name given by
Pharaoh to Joseph, Zaphnath-Paaneah (Genesis 41: 45), an Egyptian name suitable
to Joseph who saved Egypt from famine, meaning: God speaks, and He lives2, or
the newly born shall live3; and the name of Josephs wife Asenath (Genesis 41:
45), an Egyptian name meaning related to the goddess Neith4. He also mentioned
the city of Heliopolis, center of worshipping the god sun, under its old Egyptian
name, On (Genesis 41: 45, 50; 46: 20). He also mentioned the Egyptian name for the
city of Rameses (Genesis 47: 11; Exodus 1: 11; 12: 37; Numbers 33: 3, 5); likewise
1

Jos. Antiq. Preface 4; Apion 8.


McKenzie: Dictionary of the Bible, p. 947.
3
New Westminster Dictionary of the Bible, p. 1012.
4
New Westminster Dictionary of the Bible, p. 67.
2

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Pi-Tum, a name referred to in the ancient remains of the nineteenth Dynasty, that fits
exactly the time of exodus; The chalice, ordered by Joseph to be put in the sack of
Benjamin, was called a cup, a name not used outside the five books, except in the
book of Jeremiah 35:5, who lived for a while in Egypt. Beside these, there are many
other Egyptian names, or Egyptian names that carried a Hebrew accent.
2- In addition to Egyptian names, these books present us with a few typical
Egyptian customs, only known to someone who lived in Egypt in that period of time,
among them the custom of eunuchs marriage, only referred to once in the Old
Testament (Genesis 37:36, and 39:1). The word eunuch here, probably referred to
someone occupying a high position in the court of Pharaoh (Genesis 40:20); a habit
not known in Israel, that occurred only in a late period, with King Herod (Matthew
14:6; Mark 6:21). And also the Egyptian tradition of the Pharaoh offering his signet
ring placing a gold chain around the neck of whom he wishes to honor (Genesis
41:42); was not known in Israel while known in Egypt, in Persia and Babylon (Isaiah
3:10, 12:8, 10; Daniel 5:29). Also, isolating Josephs brothers from him and from the
Egyptians at the dining table (Genesis 43: 32), explaining the reason by the expression
Egyptians could not eat food with the Hebrews, for this is an abomination to the
Egyptians. Moreover, mentioning that every shepherd is an abomination to the
Egyptians (Genesis 46:34). The author made it clear that he is familiar with the
land of the priests in Egypt (Genesis 47: 32).
3- Geographically speaking, the author is aware of the features of the River
Nile, as well as the sand of the desert (Exodus 2:12), the Egyptian bulrushes (Exodus
2:3), the location of Ramases, Succoth (Exodus 2: 37), Etham (Exodus 13:20) and PiHahiroth (Exodus 14:2). His realization of its geographic location is obvious from his
saying: the wilderness has closed them in(Exodus 24: 3).
(4) Many scholars believe that the statutes concerning the Levites (Exodus
20-23; 25: 31; 35: 40; Numbers 5: 6; 8: 10; 15-19), and mentioned in the Book of
Leviticus, carry signs that they were established in the days of Moses, and not at a
later time. In this regard, some of the evidences presented by Rawlinson are1:
1- Prof. Maine2 believes that these statutes are primitive and fitting Moses era,
having been a mixture of religious, civil, behavioral and economic statutes.
2- The Statutes were characterized by a historical and events telling aspect,
evidence that they were written during the journey in the wilderness.
3- Certain Statutes were fit for nomads, living in tents.
4- It is noteworthy that these statutes avoided speaking of the sun in a revering
way, as in worship, proving that the writer cared about keeping them from worshiping
the sun, as the Egyptians did.
(5) Some scholars believe that the Book of Deuteronomy bears in itself the
testimony that it was written in the time of Moses, and not, as some others allege,
during the reign of king Josiah or Manasseh. For example, the way it dealt with
expelling the Canaanites from the land fits the days of Moses, and not those of the
kings (Deuteronomy 20: 10- 20).

DEVELOPMENT OF THE STUDIES OF THE FIVE BOOKS OF


MOSES
1
2

Lex Mosica, p. 21-26.


Ancient Law, p. 16.

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As we mentioned that in the twelfth century Bin Ezra figured out from what
came in Genesis 12:6, that the writer of this Book seems to speak of the departure of
the Canaanites as a past event, as though the writer had come after the prophet Moses.
In the seventeenth century (Year 1685), Richard Simon said that the five
Books used Moses notes and memoirs, but that the real writer added some references.
The philosopher Thomas Hobbes believes that these Books together with those of the
Kings, are all written by Ezra the Scribe.
The following is a quick summary of the development of studies concerning
the five Books:

1- The Old Documents Hypothesis


In summary, this hypothesis states that the prophet Moses referred to earlier
documents, each of which is characterized by the use of a different title for God. H. B.
Witter (Year 1711), noticed that God was sometimes called Elohim, and sometimes
Jehovah; beside creation was mentioned twice in the Book of Genesis (1-3:24).
This led him to believe in two earlier documents used by Moses, representing a
tradition Moses received orally or in writing. The French Physician Jean Astruc (Year
1753) adopted the same hypothesis in his independent study from Witter, saying that
Moses took his information after an Elohistic document (that is, used the title
Elohim), and a Yahwistic (that used the title Jehovah). In addition there were ten
other sources presenting small excerpts, with four trends. Lastly, the Book of Genesis
appeared.
J. G. Eichorn, in his book Introduction to the Old Testament (Year 17801783), also adopted the hypothesis of the existence of two documents, prior to Moses.
While K. D. Ilgen called on the existence of three earlier sources, one of them used
the title Jehovah, while the other two used the title Elohim.

2- THE FRAGMENT HYPOTHESIS


If the previous hypothesis was fundamentally based on the existence of two or
three documents that the prophet Moses used for the writing of these Books, the
hypothesis or the point of view adopted by Vater (Year 1805 A D) and by Hartman
(Year 1831 A D), is based on the use of a variety of about 30 or more incomplete
documents, independent of each other. This hypothesis did not find the compliance of
scholars.

3- THE SUPPLEMENTARY HYPOTHESIS


It is based on the existence of several documents following the prophet Moses
integrated together by the writer of these Books. This hypothesis was suggested by H.
G. Ewald (Year 1831 A D), followed by Bleek (Year 1836 A D), then adopted by J. C.
F. Tuch (Year 1838 A D) in his comments on the Book of Genesis; and F. Delitzsch
(Year 1852 A D). Ewald believed in the existence of an Elohistic document in a later
time than Moses, to which was added other older parts, like the Ten Commandments,
and the Book of the Covenant. Someone else caught this hypothesis and added to it
parts from a Yahwistic document, using the title Jehovah. Although Ewald was the
founder of this hypothesis, yet he, himself, succeeded to destroy it, claiming in his
book History of Israel (Year 1843-955 A D), the existence of two trends: Elohistic
and Yahwistic.

4- THE NEW DOCUMENTS HYPOTHESIS


H. Hupfeld (Year 1853 A D) presented a new trend of study of the five Books.

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In his study of the Book of Genesis, he claimed that the documents, being beyond the
days of Moses, are not complementary to each other, but represent three integrated
trends: of Elohistic origin, late Elohistic, and Yahwistic. Then came a fourth hand to
bind these three trends together.
In the year 1805, Wette claimed the existence of another document pertaining
to the Book of Deuteronomy, discovered in the year 1621 B.C. and it was written a
little while before then. Later on, in the year 1854, E. Reuss claimed the existence of a
fourth document that he called the Priestly Document. These documents were
assigned the following symbols:
E, to the Elohist divine.
J, to the Yahwistic Jewish.
D, to Deuteronomy - concerning the Book of Deuteronomy;
P, to the Priestly for priesthood
Graft published this hypothesis in the year 1660, to be defended by A. Keunen
(Year 1869-1870), then, given some classical expressions by J. Welhausen (Year 1878
A.D.), in his work (The History of Israel). This hypothesis was known by the name of
Graft - Welhausen, or, just Welhausen, to which some modifications were made
later on.

5- THE TRADITIONAL-HISTORICAL CRITICISM


With the beginning of the twentieth century, a strong tendency appeared,
embracing the importance of returning to the authentic traditional thought: the writer
of these Books is the prophet Moses himself, in spite of the few expressions added
after him, as the story of his death.
This hypothesis was introduced in Scandinavia in the school of Uppsala, by I.
Engel (Year 1945), who claimed that it is wrong to assume the existence of parallel
documents for these Books; especially with the fact that there is no trace of such
documents.

RESPONDING TO THE OBJECTIONS OF CRITICS


If the previously mentioned studies are based on a completely intellectual way
of thinking, remote from the issue of faith, and the divine inspirational concept, I shall
offer here a quick presentation of the objections to the authorship of Moses for these
Books, and the responses of certain scholars to these objections.

1- First objection
We noticed that the main factor for the emergence of these hypotheses was the
reference to God by several titles, particularly Elohim and Jehovah, which led the
critics to the believe in the existence of more than one source for these Books.

Response
If the author was just editor for several documents, he would have no trouble
using another title for God and if so, it wont be frequent or, in the same context. In
the story of creation (Genesis 1:1; 2:4), God is called Elohim; and in the completion
of the same story (Genesis 2: 4- 25), the name Jehovah is used. Likewise, in the
story of the great flood (Genesis 6:5; 9:19), the two names are successively used...
This confirms that the divine inspiration, intended to present God to believers,
through more than one name, revealing to them His work with humanity.
Sometimes, the name Elohim is used - a plural of the word God, to confirm the
Trinitarian belief and to prepare humanity for the work of salvation. As the Father

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sends the Son to redeem us, and the Holy Spirit sets forth a fellowship between us and
the Father. Some other times, the name Jehovah is used, to reveal that He is beyond
any comprehension1. The third name is Meshadai, meaning the Almighty, who cares
for every big and small detail in the life of His children. A fourth title is El Elyon,
namely, the Exalted, to lift up the hearts of His believers to the highest. Then a fifth
name, El Olam, namely, the Eternal, to take us beyond time so we may long to be
with Him in Eternity. Briefly, the various names for God are not proofs of the
existence of other documents for the Books, but their purpose is to reveal the secret of
God and His characteristics that shape our faith, and interact with our life, concepts
and behavior.

2- Second objection
Certain scholars object saying that Moses was an actual leader and not a
2

writer .

Response
If we were introduced to the works of Moses as a leader, through the Holy
Bible, this same Book presents him to us also as an author3. In his time, or after him,
there was no man more capable of writing than him, whom the Holy Spirit could use
to present the living word of God of the time along with the divine Law.
A- If Moses was learned in all the wisdom of the Egyptians (Acts 7: 22)
including writing, God, who sanctifies human gifts, granted him what is greater than
the wisdom of the Egyptians. He filled him with His divine wisdom so that he can
present to us these Scriptures, through the inspiration of Holy Spirit, in order for God
to work through it in all generations.
B- Moses received information pertaining to creation, from the tradition,
that was probably handed over from Adam, the first man, to the last of his
grandsons. And the latter, told what he heard from Adam to the last of his own
grandsons, and so on. Thus, Moses was to be the fifth person who receives the
tradition after Adam. Some scholars believe that Joseph, after coming to Egypt,
followed by his father, has placed the manuscripts he received from his fathers in
Pharaohs safe, then Moses acquired them from the palace.
C- The five Books included the Ten Commandments and the Law, which
Moses himself received. Moreover, he recorded the events of the exodus and the
wilderness in such details that no one else knows as much as he does.
D- Moses lived almost 40 years in the wilderness; and although preoccupied
with his responsibilities as a leader, he listened to the counsel of his father-in-law
Jethro (Exodus 18:13-26). He handed over the small cases to the Elders, to free
himself to the more important ones. This gave him the chance and the adequate time
to write.
E- The 40 years he spent as a shepherd gave him the gift of contemplating in
Gods love and His ordinances, which inflamed him to write later on. If he, humbly
proclaimed to be slow of speech and slow of tongue (Exodus 4:10), he, truly,
became a holy living instrument in the hand of God, to provide an active leadership
coherent with holy writing.

. 1
2
3

Green: General Introduction, N.Y. 1899, p. 9.


J. H. Raven: O. T. Introduction, 1910, p. 93.

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3- THIRD OBJECTION
Certain scholars object to refer these Books to the prophet Moses, because of
what came in the Books, from Joshua until the captivity, giving the impression that
the statutes concerning the Levites were not there; basing that view on certain phrases,
the most important of which is the following:
Thus says the Lord of hosts, the God of Israel: Add your burnt offerings to
your sacrifices and eat meat. For I did not speak to your fathers or command them in
the day that I brought them out of the land of Egypt, concerning burnt offerings or
sacrifices. But this is what I commanded them, saying: Obey My voice, and I will be
your God, and you shall be My people. And walk in all the ways that I have
commanded you, that it may be well with you (Jeremiah 7:21-23) (and see also Amos
5:21-25; Micah 6:6-8; Isaiah 1:11-15)
These critics claim that if Moses has written the five Books that included the
statutes and rites of sacrifices, Jeremiah and other prophets would not have spoken
with this phrase.

Response
It should not be understood from the words of Jeremiah and others that they
were unaware of the rites of sacrifices, nor that the Book of Leviticus was not yet
written. These phrases should not be interpreted literally, but rather, it should be
understood in the following way:
A- The Jews mixed between offering sacrifices to God and to idols. They
assumed that they pleased God by offering him sacrifices, while they offered pagan
sacrifices to fulfill their lusts. That is why it is said: They sacrificed to demons, not to
God (Deuteronomy 32: 17). In the Book of Ezekiel, it came that the Jews practiced
pagan worships with all their defilements, along with the Jewish rites; so, God
counted their worship as spiteful toward Him, and His glory departed from His temple
and city (See Ezekiel 10:18, 19; 11:32-33). God is not deceived by sacrifices, nor
bribed by offerings from unclean evil hands, that is why He proclaims that He did not
ask for sacrifices nor is He in need for offerings.
B- The silence of the prophets, concerning the statutes mentioned in the Book
of Leviticus, does not imply their unawareness of that Book, on the assumption that it
was not yet written, but because the backsliding in their time, was not one of
disobedience of religious rites, but rather a backslide in behavior; that is why they
cared for the practical behavioral side.
C- As long as sacrifices were mere symbols of that of the Messiah, God
considers Himself as though He did not command them since they deviated from their
goals, and became formalities, practiced only to satisfy the conscience, without
eagerness for reconciliation.
D- If critics argued that the prophets knew the Book of Deuteronomy and
learned from it rather than from the Book of Leviticus, this is because Deuteronomy is
the recalling of the actual Laws that came in Leviticus. Moreover, the prophet Amos
pointed to Leviticus (Amos 4:4-5, 5:21).

4- FOURTH OBJECTION
Some critics use geographical evidences, on the assumption that they confirm
that these Books were written in a later time rather than in the time of Moses; as for
instance saying: On this side of the Jordan (Deuteronomy 1:1, 5; 3:8; 41-49), as
though the author was speaking on the west side of the Jordan, to refer to the other

15

side (the eastern), where Moses has been. But as J. Raven says, this expression can be
used by him, who was in the east of Jordan or, equally, in a foreign land; giving
examples of that (Deuteronomy 3: 20, 25; Joshua 9: 1; Numbers 22: 1; 32: 32;
Genesis 50: 10, 11).
Of the other geographical evidences: The five Books mention the city of Dan
instead of Laish (Genesis 14:14; Deuteronomy 34:1); although Laish carried this
name only after the victory of the Danites following the time of Moses. Raven
responds to this by saying that the Dan mentioned in Genesis 14:14, is not
necessarily Laish, but may be another city that carries the same name. As to what
came in Deuteronomy 34:1, we know that the last chapter of the Book of
Deuteronomy was written after Moses death.
Also the region, called Havoth Jair, to this day (Deuteronomy 3:14) hints
that the author of that Book came after the Prophet Moses; as this name was given at a
later time (Numbers 32:41; Joshua 13:3; Judges 10:4). But Raven answers, that this
name means (villages of Jair), to which Jair, son of Manasseh, gave his name, as he
did in Bashan (Deuteronomy 3:14). Moreover, Jair, mentioned in the five Books, is
not necessarily the one mentioned in the Book of Judges.
Likewise, the saying of Joseph: For indeed I was stolen away from the land
of the Hebrews (Genesis 40:5), even though the Hebrews have not yet possessed that
land, not even in the days of Moses. Responding to this, the word Hebrews, used to
refer to those who had not settled in their land; thus, Abraham was called nomad
(Genesis 14: 13), although he has been recognized as a leader, a mighty prince,
among his people (Genesis 23: 6), also Isaac (Genesis 26: 13) and Jacob were referred
to in the same manner (Genesis 34). The land where these three Patriarchs lived for
almost two centuries, probably carried the name the land of Hebrews, and for the
same reason, the wife of Potiphar called Joseph, in more than one occasion, a
Hebrew (Genesis 39: 14, 17).

5- Fifth objection
Certain archeological evidences were also used to object the reference of these
Books to Moses; as for example the word omer in An omer is one-tenth of an
ephah (Exodus 16:36); claiming that, archeologically, the omer was not known in
the days of Moses. To answer that, we say that, since the word ephah was derived
from the Egyptian language, it was easy for the Hebrews departing from Egypt to be
familiar with it; that is why the author interpreted the omer by the ephah, known to
Moses and his contemporaries.
Likewise the expression the shekel of the sanctuary (Exodus 30:13; 38:2426), that gives the impression that the temple and its rites were already established1.
That can be answered by saying that, since this expression was new at that time, it was
repeated three times (Exodus 30:13; Leviticus 27:25; Numbers 3:47), because it was
not yet used.
Moses speaks of the origin of Og king of Bashan and of his iron bedstead
(Deuteronomy 3:11), as if his readers did not know him, although, in the days of
Moses, that king was defeated and killed2, so why would he tell them about him? This
objection can be answered by the fact that Moses was writing to the common people
who most probably were not knowledgeable about these things, even though they
fought and defeated that king; as well as writing to the future generations.
1
2

Strack: Elinltung in das Alte Testament, Munich, 1898. p. 25.


Strack: Elinltung in das Alte Testament, Munich, 1898. p. 25.

16

6- SIXTH OBJECTION
Some critics depended on certain historical evidences, to prove that Moses was
not the author of the five Books, like the poetic quote that mentioned in the Book of
Numbers 21:14, 15, after the book of the wars of the Lord by Arnon... under the
assumption that, as that book was contemporary to Moses, there was no need for that
explanation. Scholars answer that Moses was not only writing to his contemporaries
who know theses things, but also to all future generations.
They also depended on the word then in saying that And the Canaanites
were (then) in the land (Genesis 12:6; 13:7), as an evidence that the Canaanites were
not in the land when that Book was written, something that was not realized until after
the days of Moses. J. Raven answers that the word then in Genesis 12:6, was natural
and necessary; as without it, the reader may wonder if the Canaanites had already
departed from the land at the time that Book was written. Confirming their presence in
the days of Abraham, let alone, even in the days of Moses, would give the promise a
greater strength - to grant it to his descendants despite their presence. As to
mentioning it in Genesis 13:7, it represents an explanation, that there was not enough
space for the livestock of both Abraham and Lot, as the Canaanites... then dwelt in
the land.
Likewise, it came in Genesis 36:31, that Now these were the kings who
reigned in the land of Edom before any king reigned over the children of Israel, as
though the author was a contemporary of the era of the Kings. This can be argued that
although Moses, the author of these Books, was not a contemporary of the era of
Kings, yet, talking of kings reigning in the land of Edom, he understood that Gods
promise will surely be realized, through Kings reigning over the children of Israel; as
it was said to Abraham, And Kings shall come from you (Genesis 17:6); Jacob
received the same promise (Genesis 35:11), and so prophesied in his blessing to his
son Judas (Genesis 49:10); and as also prophesied by Balaam in the days of Moses
(Numbers 24:7). As it has been established in Moses mind, that Israeli Kings will
eventually be set over the children of Israel; he presented special ordinances
concerning their features and principles governing their election (Deuteronomy 17:
14-20). It is as though Moses, in his previous expression (Genesis 36:31), proclaims
that, although there were eight Kings in Edom, yet God will set for His chosen people
their own kings, despite the fact that so far that promise was not yet realized1.
Some people may question: If Moses was the author of these Books, why did
not he mention the name of the princess who emerged out of the water, and that of the
Pharaoh who afflicted him; about the death of his wife Zepporah, and the name of
his Cushite wife; beside talking about himself as a humble man! To answer that, we
say that, not mentioning the names of the princess and the Pharaoh is natural because
they were his contemporaries; and if the author lived at a later time, he would have
been committed to mention both names, according to the tradition among the Jews. As
to his silence concerning the death of his wife Zepporah, and ignoring to mention the
name of his Cushite wife, the prophet, most probably, did that intentionally, as the
second marriage was not popular at that time; he only referred to it, as a symbol of the
entrance into faith by the Gentiles, represented by the Cushite woman. As to calling
himself very humble that was not out of boasting on his part, but the divine
inspiration led him to proclaim that the main requirement for leadership is humility.
We see the Psalmist also calling himself that (Psalm 9:13, 14; 10:17). Even as a man
1

Green: Unity of Genesis, N. Y. 1897, p. 425-9.

17

of God, Moses did not overlook nor disregard his shortcomings, recalling Gods
chastisements, and he was deprived from entering into the promised land; yet, it is
only fair for inspiration to note the good abilities God granted to him.

18

3
CONTENTS OF THE FIVE BOOKS
These Books presented us with a historical dialogue mingled with dogma that
reveal Gods plan concerning man. It revealed God, as the Creator of man, who cares
for his spiritual, psychological, and physical needs; He gave him authority over all
things; But, as man deprived himself of that unique position, God cared for his
salvation, by electing the Patriarchs (fathers), as a preparation for electing His people,
and to support them in every way, to deliver them from the land of bondage and to
accompany them in the wilderness, to provide them with their material food and to
present them with the holy statutes of the Law; to guide them, under the leadership of
His prophet Moses, to the Mountain of Moab, where, on the shore of the River Jordan,
He delivered them to a new Leader, Joshua, the symbol of Lord Jesus Christ, the
Grantor of inheritance.

(1) The creation is the prelude to the history of salvation:


Genesis 1-11
(2) Electing the Patriarch is a prelude for electing the people of God:
Genesis 12-50
Abraham
12 25.
Isaac
25 26.
Jacob
26 36.
Joseph
37 50.
(3) Electing His people and liberates them from slavery:
Exodus 1-18
(4) Supporting His people: Exodus 19-40, Leviticus
Making with them the covenant of the Law
19 24.
Setting a tabernacle, and priests for Himself, in their midst 25 31.
Renewing the two tablets, even after defiling the holies 32 34.
Erecting the tabernacle
35 40.
Offering of sacrifices using special rituals Leviticus 1-7.
Ordaining Aaron and his sons
Leviticus 8- 10.
Rites of purification
Leviticus 11-16.
Mosaic sanctification
Leviticus 17-26.
Vows and tithes
Leviticus 27.
(5) Caring for His people in the wilderness: Numbers 1-36
Enumeration of the people and arranging their settlement Num 1.-10.
The journey from Sinai to Moab
Numbers 11- 22.
Events at Moab
Numbers 23-36.
(6) On the Mountain of Moab
Deuteronomy 1-34
Moses recaps the events in the wilderness Deuteronomy 1- 4: 33.

19

Exhortation to obey the Covenant


The Law
Blessings and curses
Choosing Joshua
Moses song of victory
Moses blessing the tribes of Israel
Death and burial of Moses

Deuteronomy 4:34-11.
Deuteronomy 12 26.
Deuteronomy 27 30.
Deuteronomy 31.
Deuteronomy 32.
Deuteronomy 33.
Deuteronomy 34.

20

AN INTRODUCTION TO

THE BOOK OF GENESIS


THE NAME OF THE BOOK
In Hebrew, it is called Pi-Rashet, which is the first Hebrew word in the
Book, meaning, In the beginning. As to calling it Genesis, this is according to the
Septuagint Version, meaning Origin or (Beginning of things).

ITS WRITER
The prophet Moses; It has been the belief that he wrote it in Median, as he was
shepherding the sheep of Jethro, his father-in-law. More likely, he wrote it after
receiving the two tablets of the Law. He learned how to write from the Egyptians, and
gained from their wisdom. He, who taught the disciples to speak with tongues, on the
day of the Pentecost, is surely able to teach Moses how to write.

ITS GOAL AND FEATURES


1- The theme of creation has preoccupied the old world, with all its religions,
philosophies, and popular cultures, and carried a mixtures of legends and myths.
Moses committed himself to write about creation with some simplicity, far from
the old myths and can be understood even by the illiterate. It is noteworthy that he
did not present a theology pertaining to creation - A Ktisiology, but he talked to us
about creation as a way to understand the redeeming work of God. The divine
inspiration did not intend to present theologies and philosophies, particularly those
pertaining to creation, but to introduce us to the Creator, who cares to renew creation
after its corruption. And, as said by a certain scholar that in Israel, the special theology
pertaining to creation, Ktisiology, is considered a secondary science, that depends on
the theology pertaining to salvation, Soteriology1.
In his interpretation of the Book of Genesis, St. Didymus the Blind believes
that the divine goal of speaking about creation is to correct the false concepts, in this
regard, which slipped into Israel as a result of the Egyptian pagan worships.
As for St. Basil, he confirms that the goal of the Church is not to study the
nature of creatures (i.e., the hard philosophical and mental studies), but it is to look
into their functions and usefulness2, and, that Moses wrote in a simple way to confirm
some of the facts that were distorted by atheist philosophers; He confirmed that the
world is not a product of chance3, but the work of a genius Creator; and that the world
is not eternal as God, it does not share His infinity, but has a beginning and an end4.
2- This Book notes an important concept that touches our relationship with
God. Man, in Gods eyes, is not a mere creature, amid millions of other earthly
and heavenly creatures, but he is a unique being who carries the earthly features
in the body, and the heavenly ones in the spirit. He has his special esteem in Gods
eyes. God granted him the free will by which he differs from other earthly creatures.
The earth, with all its might, and the stars, with all their greatness, run according to
physical laws put for them; the animals behave according to a physical instinct, but
man is a free being, who has the option to chose his way, and to behave according to
1

Jerome: Biblical Comm., p. 8.


Hexaemeron hom. 1:8.
3
Hexaemeron hom. 1:2.
4
Hexaemeron hom. 1:3.
2

21

his discretion.
That is why, God created man a master over earth, having authority over
everything on earth and beneath it; in the sea or in air... even in space! He granted him
His image and likeness, and set him as His own ambassador.
Gods view of us and His pride in us are demonstrated in his yearning to relate
Himself to us, when we are prepared for that; calling Himself the God of Abraham, of
Isaac, and of Jacob... He wishes to be a special God to everyone of His children.
3- This Book showed Gods exalted fatherhood to man; He did not create
him captive, as claimed by some contemporary philosophies; nor set him in humility,
controlling him according to His discretion, but He set him as a beloved son, for
whose sake He created the world; prepared for him the eternal glories, to raise him to
where God, his Father is, in order to have fellowship in His glories, and to enjoy
exalted fatherhood. It was said, that someone, on his deathbed, joyfully smiled while
addressing God: Did You create the world for my sake, or, was it me who created it?
Now, I can say that You are capable of gratifying me and caring for me!
This is the goal of the Book of Genesis: to present us with God, the Creator of
the material world and the Founder of the spiritual one. In His compassionate
fatherhood, He created the material earth and the heaven, for my sake, to prepare me
for His Second Coming, to enjoy the new heaven and earth in an angelic and eternal
level.
4- Some believe that this is the most important of the Holy Bible books; laying
the foundation for every revelation; opening the door for us to comprehend sound
theological concepts: introducing us to God and His relationship, and His divine
commandment and its work in our life. It talked to us about the human family in the
Lord, and how He prepared the creation of man, built a holy family, a tribe, and then
the people of God. He revealed to us the concept of marriage and family life, and told
us about our relationship with the body and the physical world. He unveiled the devil,
and revealed his deadly plans, and his yearning for the destruction of man. Finally,
this Book lays the foundation for the history of salvation and prophecy, etc.
5- God, in His love for man, presented him with His secrets, as far as he can
hold, not for the sake of mere intellectual knowledge, but to enter with him into a
fellowship; like a friend who opens His heart to his fellow, to enter with him from day
to day into new levels of friendship. For instance, when God tells us about His divine
titles, it is to let us get to know Him through these titles, and to enjoy His work with,
and in us. We do not find in this Book, theoretical philosophical writings, hard
principles, or literal laws; But we meet God transfigured as a friend: We meet Him
walking in the garden of Eden, in the morning blowing wind, to encounter the fallen
man; and in the field, we see Him debating with Cain, the murderer; and in the
rebellion of Babylon, we find Him coming down to see what man was doing; and in
the heat of the day, He accepts, with His two angels, the hospitability of Abraham; and
along the way, He meets Jacob in a fight to destroy his self pride.
6- As sin corrupted the sight of man, and deprived him from the ability to
encounter his Almighty friend, this Book presented us with the method of
worshipping God by two inseparable means: the sacrifice, for the sake of
reconciliation, and the live behavior sustaining the attributes of God. Thus, this Book
taught us the concept of worship, as a secret of reconciliation with God, through the
sacrifice, and life with Him through partaking in active love.
7- We can say that the whole Scriptures came to reveal what this Book
contained about Gods conversation with the serpent: I will put enmity between
22

you and the woman, and between your seed and her seed; He shall bruise your
head, and you shall bruise his heel (Genesis 3: 15). The Holy Bible is proclaiming
the bitter struggle, between the devil and man, that ends up in mans victory through
the sacrifice of the Lord Christ (the womans seed), though some men would perish,
when they become victims going down to dust, to be crushed and devoured by the
serpent.
8- In its presentation of the Patriarchs, the Book did not give us bare stories of
their lives, but Gods dealings with them, revealing that every move of their lives, and
every action, however of no apparent importance, represents a part of Gods salvation
plan... namely, that God utilizes His children, in all their actions, as righteousness
instruments, that work for His Kingdom, in their personal and their community life.
But the Book clarified two aspects: the first is that God is working in His children,
but not without them; Thus Abraham would not have stayed Abraham with all what
he carried from grace and honor, a father of fathers, without Abraham Himself. God
dignifies and sanctifies human freedom, and deals with us on a level of friendship - as
between equals -, not as with solid machines that He moves mechanically. The second
aspect is highlighting varied and marvelous heroisms, as those of Abraham the lover
of God, Jacob who violated the first-born right, and Sarah the ideal wife... However,
these came through the actual reality of the human beings, the life of the hero was
not free from human weakness. He describes them as they are without overlook
their fall in sin or their human weaknesses.
9- This Book began by talking of the work of God as a Creator, creating life
out of nothing, but ends with Joseph in his shrouds in Egypt (Gen. 50: 29). The life
that God set was corrupted by mans evil, as he got himself (the living man) into the
shrouds of darkness and uncleanness, to be buried in Egypt. It is significant that this
Book ends with the burial in Egypt, in particular, known for the pyramids, the sphinx,
and the art of mummification, still an object of scientific interest... as though man,
whatever great are his art and great works and achievements, cannot get away from the
shrouds. He gets buried in Egypt, until the Savior Messiah comes to it on a thin
cloud, to raise him up from the shrouds, and to free him from the darkness of the
tomb.
10- The prophet Moses, wrote this Book, in a historical style, to present us
with the truth, simply and clearly, away from the fictions and myths that were then
filling the world.

PROPHECIES IN THE BOOK OF GENESIS


The Book of Genesis presents to us the beginning of the prophecies concerning
the coming of the Lord Christ as a Savior of the world. God promised man,
immediately after his fall, that the seed of the woman will bruise the head of the
serpent (Gen. 3: 15). He did not say the seed of man, because Christ the Lord came
incarnated in the womb of the Virgin St. Mary, without the seed of a man, He crushed
the head of the old serpent, the Devil (Revelation 20: 2; Romans 6: 20; 1 John 3: 8)
He did not leave the accomplishment of that promise vague, but designated the
seed of Abraham for its realization: In your seed all the nations of the earth shall be
blessed (Gen. 22: 18; Acts 2: 25; Galatians 3: 16); and Jacob specified that He is to
come from the tribe of Judah, saying: The scepter shall not depart from Judah, nor a
lawgiver from between his feet, until Shiloh comes, and to him shall be the obedience
of the people (Gen 49: 10; Matthew 2: 26; Luke 1: 32, 33).

SYMBOLS IN THE BOOK OF GENESIS


23

If Christ the Lord, as the Savior of the world, is the center of the two
Testaments of the Holy Bible, Genesis presented us with much about the Savior, not
only through direct prophecies, but also through several symbols, that we shall talk
about in some detail in due course, the most important of which are:
1- The tree of life in the middle of the garden of Eden (Gen 3: 22) refers to
Christ the Lord, who declares His kingdom within the heart, as a tree of life in the
middle of Paradise that delights the heart of the Father, as it delights our hearts. He is
the Tree that gives life to the whole world (John 3:16).
2- After the fall, worship began by offering bloody sacrifices, as sign for the
blood of Christ the Lord, the Unique Sacrifice, through Whom our worship is
accepted as a sweet and pleasing aroma to the Father.
3- The ark of Noah and the great flood are symbols of Christ the Lord, the
Grantor of renewal to the world, not through the water of the flood, but through that of
Baptism. As for the wooden ark, it is the Cross that embraced the believers and kept
them from destruction (1 Peter 2:20, 21).
4- The offering of Melchizedek (Genesis 14:18-20)is a symbol of the
sacrifice of Christ the Lord in the New Testament, through the bread and wine,
transformed into His body and blood, granting sanctification (Hebrew 8: 5-8).
5- Isaacs submission to his father Abraham, carrying the wood, offering
himself even unto death (Genesis 22), symbolizes the submission of the incarnated
Son to His Father, carrying the wooden cross ((Philippians 2: 8).
6- Accomplishing marriages at the water wells, as for example choosing
Rebecca and Rachel, is a symbol of choosing the Church as the bride of Christ the
Lord through the water of Baptism.
7- The ladder seen by Jacob set up between earth and heaven (Genesis
28:12), and angels ascending and descending on it, refers to the cross of our Lord
Jesus Christ through which the reconciliation between heaven and earth is realized (2
Corinthians 5:18; Ephesians 2:6; Colossians 1:20, 21); The ascending angels are the
Holy Church lifted up by Him to the bosom of His Father; while those descending, are
the Jews who rejected Him, to go down to the abyss through their denying the cross.
8- The life of Joseph was rich in symbols of Christ the Lord in many respects,
as:
a- Joseph was the beloved son of his father, as Christ the Lord, the Onlybegotten Son, with Whom the Father was pleased.
b- His father gave him a colored tunic; referring to the Father giving His Son
a Church of many talents.
c- Joseph descending to visit his brothers, refers to the descent of the Word of
God to us to seek us as brothers.
d- Casting Joseph in the pit and selling him, symbolize the descent of the
Lord Christ into Hades, and Judas betraying Him.
e- His falling into slavery in Egypt without any sin from his part, but for his
brothers hatred, is the symbol of Christ the Lord becoming a slave for our sake.
f- Leaving his garments in the hands of the Egyptian woman, refers to the
Lord Christ leaving His shrouds in the tomb; as death could not overcome Him or hide
the resurrection that is in Him.
g- Josephs encounter, in prison, with the kings butler who was acquitted
the baker who was sentenced to death, refers to His resurrection and death.
h- Saving his brothers life refers to the glorified Lord Christ, Savior of
humanity and Grantor of its life.
24

THE BOOK OF GENESIS AND THE HOLY BIBLE


The Book of Genesis, as the first Book in the Holy Bible, is considered as the
living prelude to understanding the word of God. It gave us the broad lines that were
manifested and realized in the Books to follow. In the Book of Genesis, as God
reveals His love for man through creation, He continues to talk about His love by
renewing creation, until the new earth and the new heaven appear in the Book of
Revelation.
In the Book of Genesis, God promised Abraham that his children will inherit
the kingdom of heaven. And, in the New Testament, the kingdom was revealed in the
children of Abraham... We can say with St. Augustine: [In the New Testament alone
the Old Testament is clear, the New Testament is concealed in the Old.]
In the Book of Genesis we touch the Person of the Lord Christ as the Savior,
revealed through clear prophecies and numerous symbols. Christ the Lord remains as
the center of the Books, to see Him He is Himself, yesterday, today, and till eternity.
He came to save the sinners, and to promise His Ultimate Coming to gather us to His
glory as His holy bride.

OUTLINE
(1) The Early History:
1- Creation of the world and the fall of man.1-3.
2- Murdering Abel.
4.
3- Noah and renewal of the world.
5-10.
4- The tower of Babel.
11.

(2) The First Patriarchs:


1- Abraham.
2- Isaac.
3- Jacob.
4- Joseph.

12-25.
21-27.
25-36.
37-50.

25

THE FIRST SECTION

THE EARLY HISTORY


CHAPTER 1 CHAPTER 11

CHAPTER 1

CREATION OF THE WORLD


The divine inspiration began the Holy Bible by proclaiming God as a Creator,
who prepared everything for the sake of man, setting him forth through love until,
finally, entering with him into His eternal Kingdom, to enjoy the everlasting glories.
An Introduction.
1- God, the Creator.
2- The Spirit of God hovering over the face of waters.
3- The first day: Let it be light.
4- The second day: The firmament.
5- The third day: The plants.
6- The fourth day: Creation of the great lights.
7- The fifth day: The Reptiles, fishes, and Birds.
8- The sixth day: The animals and man.

1.
2.
3-5.
6-8.
9-13.
14-19.
20-23.
24-31

INTRODUCTION
In this study I like to be committed to the spirit of the Church, that sees the
Scripture, not as a scientific or a philosophic book, but as a source of life with God, to
be enjoyed and lived by man. That is why, when St. Basil the Great, wrote his
articles on the six days of creation The Hexaemeron, he made it clear that the work
of the Church is not researching the nature of things and creatures, but studying their
work and benefits. Likewise, St. Augustine declared: [It is beyond your ability to
comprehend how God created these things; as you, yourself, are created to obey Him
as a slave, in order to comprehend Him as a friend1.]
It is as though we, being creatures of God, should receive His work with joy
considering ourselves to be slaves; and as He grants us wisdom and understanding of
His mysteries, we would live with Him as His friends and beloved.
We can concisely introduce the following remarks on the presentation of the
Book of Genesis on the creation:
a- This Book presented us with the events of creation in a simple and true way,
in order to be understood and enjoyed by the simple man, and appreciated for its depth
by the scientist.
b- Many western scholars confirmed that what came in the Book of Genesis,
did not contradict the scientific facts according to modern thought. In their view, what
came in it concerning the evolution of creation conforms to a great extent with the
scientifically accepted theories in that concern. Many research studies on this issue,
were published by pious scientists; but I do not want to go into details that take us
away from interpreting the word of God.
The Church of St. George, the great martyr, in Sporting, Alexandria, Egypt,
published a simplified study by Professor Dr. Youssef Riad, dealing with this subject,
titled, Conforming between modern science and the Holy Bible. Likewise, the
Diocese of Youth, issued a publication on The six days of creation by Dr. Fawzi
Elias.
c- It is to be noted that the word day in the first chapter of the Book of
Genesis, does not mean a 24-hour day, but implies a time era which may extend to
1

On Ps. 102.

millions of years. The sun, the moon, and the rest of the stars, were not yet created
until the fourth era, and so, there was, then, no time as we have nowadays.
Likewise there was day and night in the current tangible sense. Several Church Fathers
confirmed this, like St. Jerome1. And even after creation, the Scripture often speaks
of a day in a sense beyond our comprehension; as for example the saying of the
Psalmist, For a day your courts is better than a thousand (Psalm 84:10; also see
Psalm 90: 4; and 2 Peter 3: 8).
The word day, in the Scripture, came according to several concepts: It often
implies eternity, where there is no beginning, as when the Father addressed the Son
saying: You are My Son; Today I have begotten You (Psalm 2:7; Acts 13:32;
Hebrew 1:5); and calling the Father, The Ancient of days (Daniel 7:9), meaning the
Eternal. About the day, in the sense of its eternity - beyond time - it is described
as The day of the Lord (Acts 2:20); that is to say, His ultimate coming, when time
comes to an end. And it is said of the Lord Jesus Christ: To Him be the glory both
now and forever. Amen (2 Peter 3:18).
d- Some people may object to what came in the Book of Genesis concerning
the creation of the first man. Based on the discovery of fossilized bones of man, dated
to more than million years of age; beside the discovery of ancient art inscriptions of
the early man... How can we interpret that?
1- By a simple calculation, we realize that the present population of the world,
could not be the product of more than 6000 years. This is the case if we assume that
every family would produce three children, and subtract a high ratio of mortality, both
of natural and catastrophic causes. If we accept the theory of a million year history of
man on earth, one single man in a million years would produce descendants, which
thousand folds of the earth area could never accommodate.
2- Assuming that every era of time could be several millions of years long,
these fossilized bones could be related to mammals that carried some human features
and capabilities, but lack the Breath of Life that God gave specially to Adam and
Eve. These creatures therefore are not to be counted as human, even if they carry
certain similarities.
e- If this Book present to us a very concise chapter of the work of God at the
beginning of creation, it means that God, who was working for our sake, still keeps on
His creative work in our life, unceasingly. What He formerly did will not come to an
end; He keeps on working in mans life, to make of his depths a new heaven and a
new earth, to be dwelt by righteousness; according to the words of Christ our Lord:
My Father has been working until now, and I have been working (John 5:17).
Therefore in our present interpretation, we should seek the continuous work of God in
our inner life, to create in us continually, renewing our depths.
I pray, through Jesus Christ, our Lord, to be able to present the spiritual
interpretation, along with the historical and literal interpretations.

1- GOD THE CREATOR


The Book of Genesis began with this simple introduction: In the beginning
God created the heavens and the earth (Genesis 1:1).
If the expression In the beginning does not imply a particular time; as time
has not yet existed, because the stars with their precise systems were not yet there; But
it means that the material world has a beginning, and not eternal, as some
1

Hom. 1.

Philosophers claim, sharing with God His eternity. This is what St. Basil confirmed in
His work The six days of creation or the (Hexaemeron), saying, that the expression
In the beginning does not imply a certain time, otherwise the beginning would have
a beginning and an end; and so this beginning would have a start, thus entering into an
endless series of beginnings. But, The beginning here, means a preliminary
movement, and not a time quantity; as for example saying: The fear of God is the
beginning of wisdom (Proverbs 9: 10)1. He also says: [Do not assume, man, that the
seen world has no beginning, just because the celestial bodies move in a circular
course; that because of the difficulty to fix a point of beginning for that circular
movement, you think it is by nature, with no beginning2.] He also says: [Whatever
begins at a certain time, would also end at a certain time3.] This does not imply the
existence of time at the beginning of the movement, but confirms the uprooting of the
theory of eternity. Although there was no time, yet, there was a beginning, before
which the world was naught. Science confirms the non-eternity of material4.
Several Church Fathers adopt, beside this literal or historical interpretation for
In the beginning, the symbolic or spiritual interpretation; believing that it means In
Jesus Christ, or In the Word of God, the heavens and the earth were created. In the
following are some of these interpretations:
The Son, Himself, is the beginning. When the Jews asked Him Who are You?
He answered them, saying: I am from the beginning (John 8:25)5.
St. Augustine
Who is the beginning of everything, other than our Lord and the Savior of all
men (1 Timothy 4: 10), Jesus Christ, The firstborn over all creation (Col 1: 15)?
In that beginning, that is, in His Word, God created the heavens and the earth.
And as the Evangelist John says at the beginning of His Gospel: In the beginning
was the Word, and the Word was with God, and the Word was God. He was in the
beginning with God. All things were made through Him, and without Him nothing
was made, that was made (John 1:1-3). The Scripture does not talk about a time
beginning, but about this beginning, that is the Savior, by whom the heavens and
the earth were made6.
Origen
Some think of The beginning in term of time, but he who contemplates in the
word the beginning, would realize that it carries more than just one meaning.
Sometimes it means the cause, the meaning here would be that the heavens and
the earth exist in the cause... Actually everything was done by the Word; as in
Jesus Christ, everything in heaven or on earth were created; the seen and the
unseen things7.
St. Didymus the Blind
In short, we say that God created the world in a certain beginning; and the
world did not share eternity with Him. On the other hand, the Word of God is the
beginning, who has no beginning, the Creator of everything. In the beginning
1

Hexaemeron hom. 1:6.


Hexaemeron hom. 1:3.
3
Hexaemeron hom. 1:3.
2

. : : . 4
5

PL 46:821.
In Gen. hom 1:1.
7
In Gen. hom 1.
6

Elohim created the heavens and the earth (Gen 1:1)


The noun Elohim came in plural, while the verb created, according to the
Arabic version, came in singular; as the Creator is the Holy Trinity, the One in
essence, in nature, and in Deity.
The prophet Moses confirmed that God is the Creator; thus uprooting from his
people the many legends that filled the world at that time, concerning the topic of
creation; as well as the claim of certain philosophers that the world came as a mere
chance. Professor Dr. Youssef Riad discussed that issue in his work1.
Finally, he says that Elohim created the heavens and the earth, meaning that
the heavenly, with all their hosts, were created first, to be followed by earth, and all
that belong to it.
If the heavens refer to the human soul, where God chooses to dwell, as His
heavens; and the body, through its sanctification becomes a holy earth, in Jesus Christ,
we would enjoy these heavens and earth; that is to say, we enjoy a soul, that is a
temple for the Lord, and a sanctified body that accounts of His kingdom.

2- THE SPIRIT OF GOD AND THE WATERS2


The earth was without form and void, and darkness was on the face of the
deep. And the Spirit of God was hovering over the face of the waters (Genesis 1: 2)
It was said that the earth was without form, and void; and according to the
Septuagint version, unseen, and incomplete. St. Basil the Great explains its being
unseen by the fact that man was not yet been created to see it, because it was
completely covered with water, and light has not yet shone on it; thus, making
everything obscure. As to it being incomplete, that was because of its inability of
producing plants3.
At any rate, if the divine inspiration, declared that the Father, has created the
heavens and earth, by His Word; Here is revealed, the role of the Holy Spirit, that
has been hovering over the face of the waters, to create, out of the formless and void
earth, a good and beautiful world. The Holy Spirit, up to this very day, descends on
the waters of Baptism, to sanctify it, to make man, who is corrupted by sin, that made
him a ruined and void earth, incomplete and unseen because of being deprived from
Gods lights, and a new heaven and a new earth; that is to say, granting us the new
birth, in which we enjoy a sanctified soul, with the image of God our Creator, and a
sanctified body, whose members are instruments of righteousness for God. The
following are some quotes from the Church Fathers on this matter:
The first waters begot life, so one should not wonder that the water of Baptism is
also able to grant life... The Spirit of God was carried on the Holy waters, He who
recreates whomever is baptized. The Holy One was carried on the sanctified
waters, or rather on the waters that receive sanctification from Him. By that, the
water was sanctified by the Spirit, and was given the ability to sanctify. That is
why, if water has been the first factor in the topic of creation, it got the secret of
sanctification through beseeching God4.
Tertullian
The new creation is realized by the water and the Spirit, in the same way that the
. 1
. :
3
4

Hexaemeron 2:1.
De Baptismo 2.

world was created, when the Spirit of God was hovering over the face of the
waters1.
St. Clement of Alexandria
The water was the beginning of the world, as the Jordan was the beginning of the
Gospel2.
St. Cyril of Jerusalem
If Baptism on that day, was pre-proclaimed through the shadow, there could not be
a true, and sure Baptism, without the Spirit3.
St. Jerome
As to the expression hover, St. Basil says that a Syrian scholar believes that
the Syrian language is capable of giving more meaning than the Hebrew; being
translated as to embrace; as though the Spirit liken a bird embraces eggs, to provide
them with life through its own warmth4. St. Ambrose believes that the movement of
the Spirit, here, is a continuous movement of love, for a creative work in the life of
man, saying: [How can He Who has been moving before the creation of the earth
cease to move after creating it?!5]

3- THE FIRST DAY: LET IT BE LIGHT


The first work presented by God, was setting forth of light: Then God said,
Let there be light; and there was light. And God saw the light that it was good; and
God divided the light from the darkness. God called the light Day, and the darkness
He called Night. So the evening and morning were the first day ( Gen. 1: 3-5)
In this text, it is to be noted:
(1) Until recently, some scientists objected to this statement, saying: How
could light forth in the first stage, before the existence of the sun, as the prevailing
thought was that the sun was the source of light. But recent research came to confirm
the unexpected fact, that light materially preceded the existence of the sun. Here, the
eminence of the Holy Bible and the divine inspiration were evident.
In short, it can be said that the prevailing scientific view, nowadays, is that our
solar system, originated from a dark haze, widely spread in the universal space (haze
is a cloud of gases existing between the stars). That is why matter of haze is extremely
thin, in a state of rarefaction, but its far apart atoms are continuously moving around a
point of gravity in the center of the haze; and, through the continuous movement, the
haze contracts, and its density gradually increases toward the center; consequently
increasing the friction of the atoms rapidly leading to an increase in the temperature of
the haze. And Through continuation of temperature increase, the radiation produced
by the haze becomes visible; causing lights to appear for the first time, although very
faint. That was how light first appeared before the formation of the sun in its present
form, that took place in the fourth stage (the Fourth day)... Light appeared when the
sun was in its original state, before it was fully formed.
It is amazing how the words of St. John Chrysostom of the fourth century,
came conforming with the discoveries of the twentieth century, saying: [The light of
the sun, that was in the first day, of no form, came to have its final form on the fourth

Ecol Proph 7.
Cat. Lect. 3:5.
3
On Ps. hom 10.
4
Hexaemeron 2:6.
5
Of the Holy Spirit 2:5.
2

day1.]
St. Augustine, probably had the same thought, when he said that the light that
emerged on the first day was not produced by the sun, but probably was material light,
coming from exalted places, beyond our vision2.
(2) From the symbolic side, St. Augustine3 believes that that light concerns
the holy heavenly city that embraces the saintly angels, and where the believers enjoy
eternity called by the apostle, The Jerusalem above,... which is the mother of us all
(Galatians 4:26); in which we shall have our portion, having been said, You are the
sons of light and the sons of day. We are not of the night nor of the darkness (1
Thessalonians 5:5). St. Augustine believes that the heavenly enjoyed that light that
emerged on the first day, through watching the amazing works of God along all the
successive stages; Yet if their knowledge of creation is compared with that of God,
theirs is counted as (evening).
We can say that the works of God began with the setting forth of light, for the
angels to behold and glorify Him. Likewise, at the onset of the new creation, the Lord
shone on us with His divine light, from the holy tomb, with His resurrection, so that,
as we become raised in Him, His glory would be proclaimed in us. In our new creation
- in the water of Baptism - we enjoy the divine light, the light of His resurrection,
working in us, as the first divine work in our life. That is the reason for calling
Baptism, The Sacrament of Enlightenment.
(3) God divided the light from the darkness, so that we receive the light as
children of the light and of the day, and reject the darkness, so as not to fall under the
fatal night of ignorance.
God grants us the inner light to scatter the ancient darkness, according to the
saying of the apostle: You were once darkness (Ephesians 5: 8). He also grants us
the Spirit of discernment, so as to separate, with the Spirit of God, between light and
darkness, so as not to fall under the prophetical woe, Woe to those who call evil
good, and good evil; who put darkness for light, and light for darkness; who put bitter
for sweet, and sweet for bitter (Isaiah 5:20).
(4) Darkness is not a substance created by God, but it is a deprivation of
light. Once light appeared, darkness was exposed and recognized. Nevertheless, as St.
Augustine says, God orders the light, that He created, and the darkness He did not,
and they obey Him4.
(5) St. Hippolytus of Rome believes that [On the first day, God created things
out of nothingness; But other days, He did not create things out of nothingness, but,
rather from things He created on the first day, transforming them according to His
pleasure5.]
Several Fathers commented on the phrase said,... and there was, that the
whole, creation along the six stages, took place as a result of the divine utterance. St.
Ambrose says: [God did not create things with instruments or art, but He spoke and
it was done (Psalm 33:9); the power of action lies in the divine utterance6.] And St.

. . 1
2

City of God 11:7.


City of God 11:7.
4
On Ps. 10.
5
In Gen. 1:6.
6
Of the Holy Spirit 2:148.
3

Basil the Great says, [Utterance is, in itself, an action1.]


(6) St. Basil comments on the phrase: God saw the light, that it was good
(Gen. 1:4; 12, 18, 21), that [God does not see something as good, through admiring it
by eye, tasting its beauty by mind, as we usually do, but sees it as good, when it is
perfect according to His will, and beneficial to the end2.]
Many Fathers spoke of the goodness of creation... God saw it, and it was
good; Yet, man, by his corruption, corrupted the use of the good creation. That is
why, as the Lord Christ came to renew our fallen nature, as though creating it anew,
we, do no see in the world anything evil. And as St. John Chrysostom says about
things that look corrupt, [Gods creation is not corrupt; so if it so became, you have
the cure: Seal it with the sign of the cross, and give God praise and glory; then its
corruption will be taken away3.]
(7) He ends His talk about the first day, or the first stage, by saying: So the
evening and the morning were the first day. He started with the evening, then ended
with the morning. According to the Jewish tradition, a day starts with the eve, to be
followed by the morning. So, if the evening, according to St. Augustine, refers to the
perishable body, and the morning refers to the ministry of righteousness or light, so
evening precedes morning, namely, the body will be at the service of righteousness,
and not the righteousness, at the service of body lusts4. Thus if we have started our life
life with the evening, let us set forth, by the Holy Spirit, to the morning, so as not to
live as carnals, but as spirituals.
(8) Ending our talk about setting forth the light, we introduce what St.
Augustine said concerning it: that it refers to the creation of the heavenly - namely the
hosts of angels, who were created first. The separation of light from darkness refers to
the fall of a group of these angels, through pride, to turn into darkness. St. Augustine
believes that this separation took place before the fall, with a prior knowledge from
God5. However, that view is not acceptable, as God does not separate, except after the
the fall.

4- The second day... The firmament


He probably means by firmament the space directly above the earth, in which
birds fly, and not the space where the stars are. We can comprehend the way that
utterance of God was realized, if we know that earth was in a state of continuous
boiling, and surrounded by a sheath of dense vapor. During the interval between the
first and the second stages, temperature started to decrease, leading to the settling
down of vapor, and clearing of the atmosphere. As to calling the firmament heaven,
this is in a sense of giving this name to anything that is exalted and high above the
earth6.
That firmament divided the waters which were above (the clouds), from the
waters which were beneath (the seas and oceans). This chapter, beside its literal
realization, carries a spiritual concept, that touches mans life. Thus, if the spiritual
man receives, at the beginning, a setting forth of the divine shine within his inner
depths, it is fitting for him to carry the firmament that divides between waters and
1

Hexaemeron 2:6.
Hexaemeron 3:10.
3
In 1 Tim. Hom. 12.
4
On Ps. 71.
5
City of God 11:23.
2

.( ) 6

waters, to receive the waters of the Holy Spirit, the Exalted and Life-Giver (John
4:14); and to get high above the waters that are beneath, that is to say of the depth,
dwelt by the dragon, that the ancient serpent, and the marine beast, the killer of human
soul (Revelation 12:7; 20: 3). Whoever enjoys setting forth in the firmament, discerns
between the grace of the Spirit, and the deceits of the devil.
Origen says: [As the believer connects himself to the waters above, that is
high in the heaven, he becomes heavenly, and would seek the high and exalted things;
would not have earthly thoughts, but everything heavenly; would seek those things
that are above, where Christ is, sitting at the right hand of God (Colossians 3:1); to
be worthy of Gods praise, saying: God saw, it was good1.]
St. Augustine2 attacked what Origen said in his book De Principiis, that the
waters above, are the good spirits, which were created by God, and remained on their
goodness, on account of their attachment to God. But, once they isolated themselves
from Him, they turned lowly, to be punished by God through casting them down to
earth, and giving them bodies; as though the world in which we live, is a punishment
given by God to fallen angels, who were clothed with bodies as a sort of chastisement.
This theory was also rejected by St. Epiphanius and by the Fathers of the Church, as
it distorts our look at the world, defiles the body, devaluates man, and gives the
impression of reincarnation of the spirits.

5- THE THIRD DAY... THE PLANTS


Let us quote here the words of Professor Dr. Youssef Riad concerning the
creation: [In the beginning of the Book of Genesis, we notice that the prophet Moses
divided the works of God into six time periods, that end in the creation of man. Moses
said that plants appeared first in the form of simple plants - grass; then developed into
more complicated kinds, like legumes, then trees. Following that, animals appeared;
aquatic animals obviously before birds, and these before man. This succession is the
same one established by the science of Biology and Microbiology. Was Moses aware
of our knowledge of the living things, in the twentieth century? Of course, not. Some
will probably claim that it was a matter of pure coincidence; But, surely, it was God
who granted him that knowledge.
Moses, in the Book of Genesis, wrote: God said, Let the waters under the
heavens be gathered together into one place, and let the dry land appear, and it was
so. And God called the dry land Earth, and the gathering together of the waters, He
called Seas. And God saw that it was good (Gen. 1:9-10)
Moses wrote that God gathered the waters together, under heavens, into one
place. He who contemplates in the world map, will notice that this is scientifically
true, as all the seven oceans of the world have one common bottom. Yet, Moses was
keen on considering the seas as separate, mentioning them in plural as Seas. In the
days of Moses, the Red Sea and the Mediterranean Sea, and probably certain parts of
the Atlantic Ocean, were known to man, although the seven oceans, known nowadays,
were yet to be discovered after several generations, when man built the huge ships. So
how did Moses know that, although seas were separate, yet they have a common
bottom?!3]
Some believe that, in that stage, God ordained that the temperature of the earth
1
2

In Gen. hom 1:2.


City of God 11:23.
. 3

falls down gradually, which led to contraction and cracking of the earths crust,
resulting in the formation of deep troughs, rivers, lakes and seas. Seas and oceans
gathered together into one place, but the seas that are now isolated, have resulted from
different physical factors.
Now, we put aside the literal or historical interpretation, and consider the
spiritual or symbolic one. We find Origen discerning between dry land and earth;
the dry land, covered with water, refers to man, covered with sin and trespasses,
turning into a land soaking with water, unfit for fruition. But, if sin retreats from it, it
turns from barren dry land into fertile land capable of giving forth fruit, that can
produce herbs, legume, and trees, that is, yield a spiritual crop some a hundredfold,
some sixty, and some thirty (Matthew 13:8). Origen says: [If we do not separate
ourselves from the waters that are under the firmament, that is the sins and
transgressions of our body, earth can not appear in our life, and we can not enjoy to
grow in light; For everyone practicing evil hates the light, and does not come to the
light, lest his deeds should be exposed; but he who does the truth comes to the light,
that his deeds may be clearly seen, that they have done in God (John 3:20-21). We
are not to be granted this confidence, unless we become separated from that waters,
and cast off the transgressions of the body, the basis of our sins; otherwise the dried
up member in us would stay dry1.]
I wish that we receive Gods work in us, to have our inner dry land
transformed into a sanctified one, that produces spiritual fruits pleasing God, and not
to carry curse and produce thorns and thistles. Origen also says: [If some people are
still dry and fruitless, and carry thorns and thistles (Gen 3:18), these carry curse,
whose end is to be burned (Hebrew 6:8; Isaiah 9:17-18); But with strife and
persistence, as they separate themselves from the water of the abyss, the way of the
devil, they appear as fertile land, then they become worthy of asking the Lord to move
them to a land of milk and honey.] He also says, [Let us wake up, we are still, not yet
a dry land! Let us present to God much and diversified fruits, to be blessed by the
Lord, who may say: The smell of my son is like the smell of a field which the Lord
has blessed (Gen 27:27); and, in us, would be realized the saying of the apostle: For
the earth which drinks in the rain that often comes upon it, and bears herbs useful for
those by whom it is cultivated, receives blessings from God; but if it bears thorns and
briars, it is rejected and near to being cursed, whose end is to be burned. (Hebrew
6:7-8)2.
St. Ambrose3 believes that, the earth bearing fruit, is a sign of raising the body
from death. As life set forth from the earth by the order of the Lord, so, also, by His
order life will be restored to our deadly body. Nature obeys Him, as well as the dried
up bones, in the great day of the Lord.

6- THE FOURTH DAY: CREATION OF THE GREAT LIGHTS


For mans benefit, God created the exalted solar systems, not to make
astrologists out of us, but for the sake of our benefit and as a declaration of His love
for us.
If God created the sun to illuminate mans day, and to help him in his life, He
grants us His living Word, the Sun of Righteousness, who makes of our darkness a
permanent day, giving us a new inner life. He shines on the Church, to make of it a
1

In Gen. hom 1:3.


In Gen. hom 1:3.
3
On Belief of Resur. 2:74.
2

10

moon, to illuminate the world, and works in each of its members to make, out of him,
a star to circulate in its own orbit, shedding light and splendor on the earth. Origen
says: [Christ is the light of the world, Who illuminates the Church with His light. As
the moon gets its light from the sun to illuminate the darkness, so the Church gets its
light from Christ to reflect it on those who are in the darkness of ignorance1.] He also
says, [Moses, one of these stars, shines in us, and his works illuminate us; So also
Abraham, Isaiah, Jacob, Jeremiah, and Ezekiel, all those for whom the Holy Scripture
gave testimony, that they pleased God (Hebrew 11:5)2.] And says: [The higher we go,
the better we can contemplate in the sunrise, and the better would be the splendor and
warmth. In a similar way, the higher our thought is lifted up to Christ, the nearer it
gets to the splendor and beauty of His light, as He, Himself, says: Return to Me,
says the Lord of hosts, and I will return to you (Zechariah 1: 3)... If we are capable
of rising up with Him to the top of the mountain, like Peter, James, and John, we shall
enjoy the light of Christ, and the voice of the Father, Himself3.]
The stars, with their different kinds, sizes, and distant locations, create in the
soul an inner longing for drifting in the heaven of the Church, so that the soul would
rise from glory to glory (2 Corinthians 3:18), to become, through Jesus Christ a
greater star.
The Book says: God set them in the firmament of the heavens to give light on
the earth. (Gen. 1:17) It is as though, every spiritual star, in order to keep its nature
as a star, and its work to give light to the earth, it should stay in the firmament,
namely remain a bearer of the heavenly nature; as if it falls down to earth, it looses its
being a star, and would harm the earth instead of giving it light. So also, every soul,
for the sake of complimenting others, falls together with them into love of worldly
matters, and lives with a worldly mind, would lose its heavenly nature, the light of
God would darken in it, and would let many others perish with her. Therefore, let us
love the earth by staying in the firmament of heaven; not out of pride or hypocrisy, but
with love, reflecting the light of the sun of righteousness on others; comprehending
that the secret of enlightenment is not in us, but it is in the sun of righteousness, who
shines on all for free.
If earth refers to the body, when the soul carries the new heavenly nature, and
rises up to the firmament of heaven as a star, it reflects the light of the Lord on the
body to enlighten it; and our earth (body) would, no more, be an obstacle on the way
of our salvation, but carries the light of the Savior in it. In this way, the body walks
with the soul in harmony, and the words God set them in the firmament of the
heavens to give light on the earth.
St. Theophilus of Antioch, in the second century A D, has certain comments
on the creation of great lights in the fourth day. In his opinion, the first three days refer
to God, His Word, and His Wisdom - He probably meant the Holy Trinity - Then
came the fourth day, referring to humanity, created by God as shining stars, committed
to divine commandment. These stars are of two kinds: Steadfast and shining like the
prophets and who walk in their paths, and wandering stars that alter their locations,
referring to those who lost their way to God and abandoned His commandment4.

7- THE FIFTH DAY: CREATION OF REPTILES, FISHES AND


1

In Gen. 1:5.
In Gen. 1:7.
3
In Gen. 1:7.
4
To Autolycus 2:15.
2

11

BIRDS
As circumstances were convenient to create aquatic animals, He says: Let the
waters abound with an abundance of living creatures. (Gen 1:20) That means that
the beginning of creatures that have living souls was in water. And, as St. Ambrose
says: [As waters, by the Word of God, gave forth naturally to living creatures, in a like
way, the Holy waters, now, also by the Word of God, give birth to living creatures,
according to grace; living as fishes, likening Christ, the true Fish.]
St. Augustine believes that, in the emergence of living reptiles from water, is
a living portrait of the emergence of the ancient people, crawling out of the Red Sea,
carrying life inside them, as though out of the water of Baptism1. What symbolically
happened to them is being actually realized with us2.
Origen believes, that in the reptiles, there is a reference to the wicked
thoughts, that turns us like creatures that crawl on earth, with hearts that are bound to
dust; While birds, on the other hand, refer to the good thoughts that take us up to the
heavenly, saying: [Let the birds soar in the firmament of heavens, and never crawling
on earth... Let us concentrate our attention on the reptiles that could harm us... If we
look at a woman to lust for her, we shall be like a serpent (that crawls), but if we have
more reason, even if we are desired by (the Egyptian woman), we shall be like a bird,
leave our Egyptian garment, and fly with our wings away from her wicked plots (Gen.
39:7). If we deliver ourselves to thoughts of robbery, we would be adopting the work
of the serpent; Otherwise, we are like a bird, soaring above the earthly, in the
firmament of heavens3.]
Origen wonders, if reptiles refer to the evil thoughts, why is it said that God
saw that everything was good? He answers that, even in the devils opposition to us, if
we end up enjoying the crown of conquest, everything would be good4.
St. Theophilus of Antioch believes that, although some fishes are good,
referring to those who enjoy the blessings of the baptismal font, and do not seek even
what is theirs, namely having no private possessions, yet, some fishes are evil, the big
and strong, feeding on the small and weak. The same is true for the birds: some are
good and some are evil: [Those who forsake their wickedness, and live with
righteousness in spirit, fly upward and please the will of God, but those who do not
worship God nor know Him would be like some sort of birds who, although they
posses wings, yet they are unable to fly, thus they do not soar up in exalted godly
matters5.]

8- THE SIXTH DAY: ANIMALS AND MAN


God prepared everything for the creation of animals, then of man, presenting
to them seen and unseen things.
St. Theophilus of Antioch believes that fierce beasts, did not acquire the
spirit of ferocity, except after the fall of man, as a result of the corruption he indulged
in through his rebellion, and was reflected on the nature of the earth, to produce thorns
and thistles, and on the nature of beasts, for some to carry a kind of ferocity, that is
demolished according to many righteous people, saying: [When man returns to his
original condition, and does no evil, these animals also return to their original
1

On Ps. 81.
On Ps. 81.
3
In Gen. hom 1:8.
4
In Gen. hom 1:10.
5
To Autolycus 2:16, 17.
2

12

condition1.] History of the Church present us with innumerable examples of Saints


who lived among fierce beasts; and in recent years we knew of a monk - Father Abdel
Messieh the Ethiopian - who was living, unharmed, among them.
Finally, God crowned His earthly creation, by creating man, not just as a
creature among innumerable creatures, but in His image, according to His likeness
(Gen 1:26), and set him a master over earthly creation. In the creation of man, it is to
be noticed:
(1) What draws our attention in the creation of man, is Gods saying: Let us
make man in our image, according to our Likeness, So God created man in His
own image; in the image of God He created him (Gen. 2:26-27). Something we have
not heard of, in any other creation; He created a soul that carries the image of the Holy
Trinity, and which is according to the likeness of God.
Before presenting comments of some Church Fathers in this concern, I like to
refer concisely to contemporary atheistic philosophies, in order to show how they are
based upon some misunderstanding of the true relationship between God and man,
and of the significance of the creation of man in Gods image.
We know that contemporary atheism is a rejection of God, more than a denial
of His existence; Contemporary atheists do not deny the existence of God, but they
disregard His existence; or actually, they wish to free themselves from Him, as
according to them, He enslaves man and deprives him of his humanity. That is why
the German atheist Henry Hane said: [Let us leave heaven for angels and sparrows.]
And the French Poet Briver said: [Our Father who art in heaven, stay there.] Then
came Karl Marx with his atheism, in which he partly took after the views of the
Philosopher Feuerbach (1804-1872), who said that the greatest point of transformation
in history, will be the moment in which man means to say that the only God is man
himself - Homo homini deus. So Feuerbach wanted man to be a god for himself, with
no-one to suppress his breath; then Karl Marx came to deny the existence of God, for
no reason except to confirm that of man; he wrongly believed that religion is an
alienation from man, by escaping to what is named God. Now, I am not intending to
discuss these views here, but I shall refer the reader to the admirable research, written
by Professor Costi Bandali2. What I wish to stress is the fact that what motivated
these atheist philosophers was their misunderstanding of Gods valuation for man.
God is not an enemy of human freedom, as claimed by Marxists, nor His existence is
set upon mans inability and humility, but He created man in His image, to let him
accept his Creator as a Friend responding to Him, not on a level of weakness and
humiliation, but on that of freedom, of love, and of friendship. We shall see, in our
study of the Holy Bible as a whole, that its main line is setting man in Gods image
and according to His likeness, to make of him His heir with Christ, a partner with Him
in eternal glory. We see God running after man to embrace him, not to destroy him,
and to lift him up far above material life. Even after mans fall, we hear the Lord
Christ, the Word of God, say: No longer do I call you servants, for a servant does not
know what his master is doing, but I have called you friends, for all things that I heard
from My Father I have made known to you (John 15: 15).
Gods existence is not set upon denying mans life and dignity. God descended
to lift us up to Him. The eastern Theology, in the early centuries, came summarized in
a well- known phrase, that many fathers mentioned, in different styles: [God became
1

To Autolycus 2:16, 17.


. 2

13

man, to make of man a god.] What the contemporary atheists carry, of a longing
toward Deity, is actually an inner thirst toward eternity, set through the image that
only man enjoyed among all earthly creatures; and as Costi Bandali says: [The
limitless hopes of man, is in man, the image of the limitless God, who invites him to
share His life1.]
Karl Marx, thought of making himself a god for himself, through his denial of
existence of God; and did not realize that what he harbors inside him of yearning to
Deity, is the fruit of being created in Gods image, despite its deviation from its
supposed course. When facing the problem of death, Marx was helpless; he tried to
avoid it in his voluminous work, except once, because of his confusion before death,
and realization that, then, he would lose the deity he set for himself. That became clear
in his saying: [The death of my son hurt me real bad, that I still feel the bitterness of
losing him like that very day2.] Here, every hope he has is destroyed, and his meaning
of life is lost. The Marxists, in a state of confusion, then began to debate, in their
conventions, the problem of Meaning of life and death.
If contemporary atheists thought that, in destroying the relationship with God,
they are setting up the human being, we say that our unity with God Who created us in
His image and according to His likeness and died to save us has granted us fellowship
in His nature, and enjoyment of His glories beyond the limits of time and place. We
carry His image, as if we are His personal currency, not to be confiscated by another,
but to be drawn to Him, so that the image may exist with the original; and as the Lord
says: Render to Caesar the things that are Caesars, and to God the things that are
Gods (Matthew 22: 12). As we are carrying His image, we yearn to return to Him
and enjoy His bosom.
The following are some comments written by the Fathers of the Church about
the creation of man in Gods image and according to His likeness:
Notice the superiority of man as a creature that surpasses any other creature.
Actually God did create man according to His own image and likeness. That is not
found in the creation of heaven, or earth, or the sun, or the moon.
What is created in Gods image is our inner man, the unseen which is not carnal, or
dead, or mortal. By these real traits, the image of God is characterized and
recognized3.
Origen

I mean what the Lord said when He saw the coin of Caesar: Render to Caesar the
things that are Caesars, and to God the things that are Gods (Matthew 22:12), He
means, as Caesar requests you to seal his image, God also requests the same; Thus,
Caesars coin would be given back to him; while the soul would be returned to
God, enlightened and sealed with the splendor of His image4.
You have printed Your traits on us! You created us in Your image and according to
Your likeness! You made us Your currency; yet Your coins should not remain in
darkness. Send the ray of Your wisdom to scatter our darkness, for Your image to
shine in us5.
.19 1
.51 2
3

In Gen. hom 1:13.


On Ps. 67.
5
On Ps. 67.
4

14

Do not fetch out how to return the reward to Him... Reflect back His image; He
does not ask for more... He wants His coin back... Do not offer Him something of
yours, because when you do this, you would only offer Him sin1.
St. Augustine
(2) God created the human soul in His image and according to His likeness,
meaning like the Holy Trinity. The human soul is an uttering being; and although
being and nature are of one essence, yet being is different from uttering and from life.
So, with great difference, the Father is His own being, uttering is the Word of God,
and life is the Holy Spirit. God is One in essence, He is the Being, uttering by His
Son, living by the Holy Spirit.
(3) Only in the creation of man, God says: Let us make, in plural, for, the
Holy Trinity likes to work together with pleasure, for the sake of this beloved being.
(4) God created man at the end, to crown him as a king over creation; and as
we say in the Gregorian Liturgy, that He did not let him in need of anything... He
created everything for his sake and gave him authority, saying: Be fruitful and
multiply; fill the earth and subdue it; have domination over the fish of the sea, over
the birds of the air, and over every living thing that moves on the earth (Gen 1:28)
He did not create him as a humiliated slave; but one of authority over himself as well
as over all creatures.
Origen says: [That refers to what springs of the soul, as well as whims of the
heart, or to the outcome of carnal lusts and body stimulus. Saints who preserve the
blessing of the Lord, have power over these things, they control man entirely by the
will of the Spirit. Contrarily, the sinners fall under the power of the product of body
defilement and its lusts2.] The true Christian, according to St. Isaac the Syrian, is a
king, having authority over everything, who has the power to dismiss some thoughts,
and to introduce others.
(5) Man was created in the sixth day, or the sixth stage. After his creation God
did not only see him as good, but as very good (Gen. 1:31). Then, God rested on
the seventh day, that is to say rejoiced in man, the object of His love. As man was
created in the sixth day, Christ the Lord offered His life as redemption on the cross, to
restore man or to renew him spiritually on the sixth day, in the sixth hour. St.
Augustine3 believes that Christ the Lord came to man in the sixth stage to renew him
and restore him to the image of God. St. Augustine divides the history of salvation
into the following periods: The first, from Adam to Noah; the second, from Noah to
Abraham, the third, from Abraham to David, the fourth, from David to the captivity
by Babylonians, and the fifth, from the captivity by Babylonians to the mission of
John the Baptist. We are, now, in the sixth stage, or, the sixth day, when the Lord
Christ came to renew our creation until the world comes to an end, and we enter into
His rest, in the day of the Lord, or in the seventh day.
(6) In His talk about creation, He mentioned that of man, in a very concise and
accurate way, saying: Male and female He created them (Gen. 1:27); although, later
on, He would deal with the creation of Adam then Eve in more detail. At the
beginning He said that male and female He created them, to confirm that we have
one father and one mother, binding all humanity with the bond of one blood, and to
confirm another aspect, the sanctification of the sacrament of matrimony between man
1

On Ps. 103.
In Gen. hom 1:16.
3
On Ps. 93.
2

15

and woman, being the source of union between the two of them. Origen says: [All the
works of God are accomplished by the interaction of united pairs - as heaven and
earth, sun and moon, and so the Holy Scripture aimed to reveal that man is the work
of God that cannot be realized without fullness and the consummation in a union that
fits him1.] In other words, God created man, as male and female, to have in them a
movement of love, one toward the other, not in a lusty carnal way, but in what is far
more exalted, as a sign of an inner life, that gives with no expectation of a return. If
the Holy Trinity is the Trinity of love, eternally reacting together in a movement of
love, then, God wants humanity to carry true love, because of the nature of the innate
love, and not for the sake of reward. Perhaps this is the first goal of human life in
general, and also that of the married couples life.
The Holy Scripture says: Then God blessed them, and said to them, Be
fruitful and multiply; fill the earth and subdue it; have domination (Gen. 1:28) And
as St. Augustine says: [Fruitfulness and multiplying to fill the earth, are blessing gifts
from God in the gift of marriage that God established from the beginning, before the
fall of man, when male and female He created them, meaning that He created them
as two distinctive genders2.] Origen says: [Man could not be fruitful and multiply
without the woman; so God gave him the woman, so that he does not doubt the
potential of the blessing3.]
God created man as male and female in order to beget children, even if they
had not fallen into the sin of rebellion. And not as some people think, that begetting
came as the fruit of sin. That is why St. Augustine4 confirms that begetting is
realized, not as a fruit of lust, but as a part of the glory of marriage, set by God
Himself. He also rejects the thought that the sin committed by the first parents has
been the lust of the body that stripped their purity, but he says that lust came as one of
the fruits of disobedience.
Finally, Origen5 gives another allegoric interpretation, seeing in man a symbol
of mind, and in woman that of spirit, as though mind and spirit together must be
united in a holy life, as two harmonious factors, to beget children with power over the
earth, in particular, over the body and all its energies. In other words, there is no
spiritual life without the mind or without the spirit. In fact, the two should get along
and act in harmony, under the guidance of the Holy Spirit to be fruitful in the Lord
with what pleases His heart.
In the New Testament, as God lifts us up to a heavenly angelic life, some
people prefer a life of virginity, not to despise marriage or stand against it, but as
dedication of their life to worship or serve, according to the words of the apostle Paul:
I want you to be without care. He who is unmarried cares for the things that belong
to the Lord - how he may please the Lord. But he who is married, cares about the
things of the world - how he may please his wife (1 Corinthians 7: 32-33). The
apostle is not despising marriage, but he is commending virginity. And as St. Jerome
says: [While we allow marriage, we prefer virginity originating from it... Is it an insult
to the tree, if its apples are preferred to its root or leaves?!6]

In Gen. hom 1:14.


City of God 14:22.
3
In Gen. hom 1:14.
4
City of God 14:21.
5
In Gen. hom 1:14.
6
Ep. 48:2.
2

16

CHAPTER 2

ADAM IN PARADISE
After that quick presentation of the creation of the whole world, and the
sanctification of the seventh day in which God rested, the divine inspiration
manifested the condition of the first man in paradise, revealing the extent of Gods
care for his happiness.
1- Sanctification of the Sabbath
2- Adam in paradise
3- Gods commandment to Adam
4- Creation of Eve

1 3.
4 14.
15 17.
18 25.

1- SANCTIFICATION OF THE SABBATH


Thus the heavens and the earth, and all the host of them, were finished. And
on the seventh day God ended His work which He had done, and He rested on the
seventh day from all His work which He had done (Gen. 2: 1-3)
What is the meaning of He rested on the seventh day? Surely, rest here does
not imply stopping work, but He rested in the rest of His creation. And as said by St.
Augustine: [The rest of God means the rest of those who find rest in Him1.] His rest,
as a heavenly Father, is to find His beloved enjoying the true inner rest. That is why
St. Augustine says: [We rest when we do good deeds. As an example of this, it was
written about God that He rested on the seventh day, when He saw everything that
he had made, and indeed it was very good. He did not get tired, or got in need for
rest, nor stopped working up till now. In this concern Christ the Lord frankly says:
My Father has been working until now (John 5:17)2.]
God ended His talk about the work of creation, by proclaiming His rest in His
creation that carried the signs of His love, especially man who carried His image and
likeness. God remains in His rest, as long as man also rests in the bosom of His
heavenly Father. That is why many Fathers believe that the commandment of
keeping the Sabbath, which means in Hebrew the rest, is actually a symbol of
abiding in the Lord Christ, being the rest of the Father, in whom He finds His pleasure
concerning us, as well as our own rest, as in Him we enter into the bosom of the
Father. As if Christ the Lord, Himself, is our true Sabbath3. This is the source of
Gods care for keeping the commandment of the Sabbath, and for making it a main
line in His plan for the salvation of His people; whoever breaks would be the breaker
of the divine covenant, and would deny himself fellowship in the holy congregation.
Let us then keep the true Sabbath as the source of our true rest, by accepting the Lord
Christ risen from the dead. Let us accept Him as risen from the dead, by keeping the
Sabbath all our life, especially on the first day of the week; as the apostles used to get
together on each Sunday, to practice the collective worship around the Sacrament of
the Eucharist, as the object of their true rest.
If the Lord Christ is the Seventh Day or the True Sabbath in Whom we
were reconciled with the Father by the blood of His cross, so as we abide in Him, we
carry His characteristics in us, and get filled with His righteousness and thus become
ourselves an object of rest, a Sabbath or a seventh day. As St. Augustine says:
1
2

City of God 11:8.


On Ps. 93.
." " : 3

[We become, ourselves, a seventh day, when we enjoy and get filled with Gods
blessings and sanctification1.]
It is to be noted that the Holy Scripture did not mention the seventh day saying
It was the eve and the morning were the seventh day; and as St. Augustine says:
[We find no evening in the Sabbath, because our rest has no end, while the evening
necessitates an end2.]

2- ADAM IN PARADISE
When God created everything for man: earth, firmament, space, stars, etc., it
was to make him feel the Fatherhood of God and His exceeding nurturing. He
revealed this Fatherhood later on, when talking in more details about the creation of
man, and establishing the Garden of Eden to the east, for his sake.
In the second century, it seems that Origen believed that the story of Adam
and Eve, and all what happened to them, was a purely symbolic story, presented by the
divine inspiration, to reveal spiritual concepts that touch Adams life in relationship to
God; that the Garden was not on earth but in the third heavens, where Adam and Eve,
before their fall, were two spirits with no real bodies; that they descended from
paradise to earth as a result of their sin; and that the bodies they acquired were a kind
of punishment. St. Epiphanius of Salamis at Cyprus, attacked these views in his
correspondence to St. John of Jerusalem3.
These views are totally unacceptable by the Church, as they distort the look at
the world created by God as a sign of His love for us, and they corrupt our belief in the
sanctification of the body. Christ the Lord, as well as His saintly apostles, proclaimed
the early incidents of creation as actual and not as symbolic incidents.
(1) Both Testaments of the Holy Scripture are built on the revelation of the
sacrifice of salvation that humanity needed, after the fall of our parents Adam and Eve
in the Garden of Eden... (See Romans 5); and on the fact that the fall of Adam had
necessitated the redemptive work of Christ, to save man as a whole - spirit and body,
and not to save his spirit alone. For if the human body is the product of sins that the
spirit has committed earlierin separation from the body, there would be no need for
the Divine Incarnation and for the salvation of the body together with the spirit.
(2) When Christ the Lord talked, Himself, about marriage, He referred to it on
the basis of what happened at the onset of creation, as a historical truth, in order to
prohibit divorce (Matthew 19: 3-6; Mark 10:2-9).
(3) Christ referred to the episode of the fall of our parents on the onset of
creation, clarifying the role of the devil and his deceit (John 8:44).
(4) When the apostle Paul talked about the Church as the bride of the Lord
Christ, he mentioned the serpents deceit of Eve as an actual episode (1 Corinthians
11:3).
(5) In the genealogy of Christ the Lord, the Evangelist Luke mentioned Adam
as the first man created (Luke 3:38).
(6) The apostle Paul talked about Abel (son of Adam and Eve), as an actual
person and not as a symbol (Hebrew 11: 4).
While we do not deny the existence of that Garden, as actual history lived by
Adam, yet we also see in that Garden, a symbol of Christ the Lord who came to us
from the East, into Whom Adam enters, to find in Him his fulfillment and the joy of
1

City of God 22:30.


On Ps. 93.
3
Cf. St. Jerome: Ep 51.
2

his heart. As the word Eden means joy or paradise, therefore, Christ our Lord is
the True Joy and the Source of our eternal Paradise.
If the Garden symbolizes Christ the Lord as the Source of our joy, on the other
hand, it symbolizes the Church, as the body of Christ that carries, on the inside and in
her midst, the Tree of Life, symbol of Christ the Lord, the Head of the Church and
the Source of her life.
Christ the Lord descended to the world, to proclaim Himself as the Tree of
Life planted in His Church. Whoever enjoys Him would enjoy life and wisdom. And
as St. Jerome said: [Solomon, talking about wisdom, says: She is a tree of life to
those who take hold of her (Proverb 3:18). So, if wisdom is the tree of life, wisdom is
truly Christ the Lord... If that tree is planted in the Garden of Eden, we are all planted
there1.] In other words, we would never be allowed as living trees planted in the
Paradise, if the Tree of Life had not descended in its midst, and proclaimed Himself as
the Source of life, for us.
As to the Tree of Knowledge of good and evil, this refers to knowledge that
is, in itself, grace and blessing; yet, if it be deviated to the experience of evil, it will
become a cause for doom. St. Theophilus of Antioch says: [The tree of Knowledge is
good in itself, with good fruits. That tree had not carried death as some assume, but it
is the rebellion that carried death inside it. There is nothing inside that fruit but
Knowledge alone, that is good if used prudently2.]
Watering that garden was a river, about which is said: A river went out of
Eden to water the garden, and from there it parted and became four riverheads
(Gen. 2:10). If the Tree of Life refers to Christ the Lord, the Grantor of life, the river
that watered the garden refers to the Holy Spirit that floods our earth, through the
water of the Holy Spirit, to turn our desert into a paradise that pleases the heart of
God. Christ talked about that river, saying: He who believes in Me, as the Scripture
has said, out of his heart will flow rivers of living water (John 7:38). The Evangelist
comments on these divine words, saying: This He spoke concerning the Spirit, whom
those believing in Him would receive; for the Holy Spirit was not yet given (John
7:39). As to its partition into four riverheads, that refers to the Spirit overfilling the
Church in the world, from the east to the west, and from the north to the south.
If the river refers to the Holy Spirit that descends on the believers to sanctify
them, its partition into four riverheads, would refer to its sanctification of the body
that is symbolized by the figure 4, being derived from the earth (of four corners). It is
as though man, in his relationship with God becomes, by the power of the Holy Spirit,
a new Garden of Eden sanctified by the Holy Spirit Who works in the human soul, as
well as in the body.
As far as the location of the garden is concerned, theologians and geographers
have not come to a definite decision. Some assume it has been in Armenia, where the
rivers Euphrates and Tegris originate. The prevailing view is, however, that the River
of Eden that parted into four riverheads was the River Euphrates- Tegris that flows
into Arabian Bank, then into the Persian Gulf, parted into several riverheads. The
Garden of Eden, as they believe, was in the fertile southern region of Iraq; referring to
the fact that the Land of Havilah, where there is gold (Gen. 2:11), is a region of the
Island of Arabia, in the neighborhood of the south west of Iraq. As to the Land of
Cush (Gen. 2:13), it is most probably the Land of Elam, known for a long time as
1
2

On Ps. hom 1.
To Autolycus 2:25.

Cashshu, Cossean; The valley of Babylon was also known as Edinu1.

3- GODS COMMANDMENT TO ADAM


Then the Lord took the man and put him in the Garden of Eden to tend and
keep it (Gen. 2 15). Before presenting the commandment of love and obedience, God
put Adam in the Garden of Eden to tend and keep it. If, by setting the Garden, He
declared His love and care for man, in giving him the responsibility to tend and keep
it, is a proclamation of appreciation for man... He provided him with all possibilities
of comfort, as well as of thought and prudence. Thus, He did not let him dwell in the
Garden just to eat, drink, and have fun, but He set him as a being who has
responsibility and esteem in the eyes of God.
That was how God sanctified labor, through setting His most perfect earthly
creature to labor, and through granting him wisdom to tend and keep the Garden, as
though God had set a personal steward to carry out the work with a joy of heart and
prudence.
Granting him this gift, that of tending and keeping the garden, He presented
him with this commandment: Of every tree of the garden you may freely eat; but of
the tree of the knowledge of good and evil you shall not eat, for in the day that you eat
of it you shall surely die (Gen. 2:16-17).
Some may ask: Is there a need for that commandment? We answer that the
commandment raises the value of man, as it proclaims the freedom of his will. God
wanted to deal with him on a supernatural level. He gave him that commandment to
open up the door for practical debate with him, so that Adams obedience to God
would not be an instinctive automatic obedience, governed by laws of nature as is the
case with other creatures, but based upon his sanctified humanity, and his true love
springing up from his depths, with his complete freedom. A commandment is not a
deprivation or suppression to man, but a way to enjoy the sanctification of the free
will. We have dealt with that issue in a separate work - Commandment and Love.
Some believe that God granted man great gifts, but even after setting him in
the Garden, He intended to commend him and honor him with greater gifts - probably
by allowing him to eat from the tree of life - in case he had lived in obedience of the
divine commandment, showing his practical love for his Creator and Supreme Friend.
St. Theophilus of Antioch says: [God wanted to justify man through submission to
the commandment; but, at the same time, He wished for man to stay as a child in
simplicity and loyalty, for a longer time2.]
As the cost of rebellion had been You shall surely die, some assumed that
the episode of the fall of our first parents was symbolic, saying that the cost was too
harsh compared to the commandment not to eat from a particular tree. Some scholars
answer this by saying:
(1) The punishment was not for the kind of commandment, but because of the
inner intention that met Gods supreme love and care for man by ingratitude.
Punishment is a natural consequence of sin, whatever it is; as Paradise in its original
joy is suitable for the state of man who is attached to his God.
(2) The harshness of punishment is in relation to the extent of the gift of
human freedom, and Gods appreciation of man.
(3) The harshness of punishment highlights the power of salvation that God
offers to man, by delivering His Only-Begotten Son.
1
2

Concerning the site of the Garden of Eden see: New Westminster Dict. Of the Bible, P. 238, 239.
To Autolycus 2:25.

(4) It is amazing that the punishment fell with all its weight upon the earth and
the serpent, as God did not curse Adam or Eve, but cursed the serpent for deceiving
man, and the earth because of who dwelt in it! God, in His love demonstrated the
bitterness of sin, but He did not curse man... What greater love than this?!

4- THE CREATION OF EVE


And the Lord God said, It is not good that man should be alone; I will make
him a helper comparable to him (Gen. 2:18)
While the creation of the world needed millions of years, yet the divine
inspiration recorded it very concisely in one chapter, in order that the Holy Scripture
would concentrate on Gods care for man in particular for he is the center of the world
in the eyes of God; He cared for his material, psychological, and spiritual needs etc.
And now, seeing him lonely in paradise, He intended to make him a helper
comparable to him. The expression comparable to him came to reveal the concept
of the life of marriage, the relationship of Adam with Eve, or that of man and woman.
A wife is the helper for her husband, as well as the man for his wife. She is also his
equal, not above him or more humble! Married life is based upon a true union through
mutual respect.
He told us about the creation of Eve as a sole wife for Adam, made by God
from Adams side after causing a deep sleep to fall on him... Adam said: This is new
bone of my bones, and flesh of my flesh; She shall be called Woman, because she was
taken out of man (Gen 2:23). Through that situation, the Holy Scripture established
the main principle of marriage: Therefore a man shall leave his father and mother
and be joined to his wife, and they shall become one flesh (Gen. 2:24)
The episode of the creation of Eve came to carry a symbol of the creation of
the Church, the bride of Christ, for whom the Groom humbled Himself to be joined to
her, and to carry her to His heavens. The writings of the early Fathers brought us a
flood of talk about the creation of Eve, and her relationship to the Church, the bride of
Christ; from these writing we shall quote some of the words by St. Augustine on this
subject:
[When was Eve created? When Adam slept!
When have the mysteries of the Church flowed from Christs side? When He
slept on the cross!1]
[If Christ joins Himself to His Church to become one body, how did He leave
His Father and mother? He left His Father in the sense that Being in the form of God,
did not consider it robbery to be equal with God, He made Himself of no reputation,
taking the form of a servant, and coming in the likeness of man (Philippians 2: 6). In
this sense, He left His Father, not that He forgot Him or separated Himself from Him,
but in His coming in the likeness of man. Now, How did He leave His mother? By
leaving the synagogue of the Jews, from which He was begotten according to the
flesh, to join the Church that He assembled from all nations2.]
[(In his talk about the secret of unity between Christ and His Church, as a
Groom and His bride), the apostle Paul says: This is a great mystery, but I speak
concerning Christ and the Church (Ephesians 5:32)... We are with Him in heaven
with hope, and He is with us on earth with love3.]
[Christ, our Lord, talks in Person as being our head; Likewise, He talks in the
1

On Ps. 41 (See On Ps. 127).


In Ioan, tr 2:25.
3
On Ps. 55.
2

Body, which is us, His Church. So words are uttered as though from one mouth; The
Head and the body being integrally united together, not separated from one another,
the same as in marriage, of which is said: And they become one flesh (Gen. 2:24)1.]
We end our conversation with the words of St. Ambrose who sees in the One
flesh a unity of will through the love between man and woman, saying, [God has put
the feelings of good will in man and woman, proclaiming that they would be one
flesh; and to this it can be added: one spirit2.]
Finally after talking about the creation of Eve and her joining Adam with love,
he said: They were both naked, the man and the wife, and they were not ashamed
(Gen. 2:25). They were bodily naked, yet spiritually covered, thus there was no cause
for shame; as what makes one ashamed is not his body, but the corruption that got into
it because of sin. That is why some Fathers consider that entering naked into the font
of Baptism is a return to Paradise, where man was, in his purity of heart, naked
according to the body, yet not ashamed.

1
2

On Ps. 41.
Duties of clergy 1:32.

CHAPTER 3

FALL OF MAN
God, having provided man with all possibilities of life as the master of earth
with all its resources, He granted him the greatest of gifts - human freedom, as a sign
of Gods appreciation for the most perfect creature on earth. Yet, man soon fell
through his own will, under the deceit of the devil, his enemy, disregarding Gods
love for him:
1- The deceitful serpent
1-6.
2- Opening of their eyes
7.
3- Gods care for man
8-13.
4- Cursing the serpent
14.
5- Promise of salvation
15.
6- Chastening man
16-19.
7- Coats of skin
20-21.
8- God sent man forth out of the Garden of Eden 23-24.

1- THE DECEITFUL SERPENT


God, having presented man with everything, He set him in Paradise, and gave
him the commandment to render obedience in return for love. It was, likely, Gods
intention to grant man greater gifts, as a reward for keeping the commandment
continuously. But the devil envied man, and desired to make him fall into death, using
the serpent to enter with man into a dooming debate. The Scripture says: The serpent
was more cunning than any beast of the field which the Lord God had made. And he
said to the woman, Has God indeed said: You shall not eat of every tree of the
garden? And the woman said to the serpent: We may eat the fruit of the trees of the
garden; but the fruit of the tree which is in the midst of the garden, God has said: You
shall not eat it, nor shall you touch it, lest you die (Gen 3:1-3)
The enemy used the good creation made by God, as a tool to destroy man. The
problem was not in the means, but in man who agreed to enter into a vain dispute with
the serpent, especially that the woman started to distort the words of God, claiming
that He commanded them not to touch the fruit; this was an exaggeration! For this
reason, Saint Paul the Apostle advises us to avoid such disputes, corruptive to the
mind and soul. He said: Avoid foolish and ignorant disputes (2 Timothy 2:23).
St. John Chrysostom often confirms, that the devil could not have been able
to infiltrate into us, and to overcome us, if we did not give him the chance through
negligence or entering with him into a vain dispute. Of his words:
[Somebody may say: Did not the devil harm Adam, corrupting him and
causing him to loose the Paradise? No! The responsibility for that was the negligence
of him who was harmed, his lack of self-control, and of strife. The devil with his
diversified tricks could not overcome Job; so how could he, by a lesser way, overcome
Adam, if the latter had not overcome himself by himself?1]
[Negligence and laziness, and not the devil, are the means to overcome the
non-alert... through both the devil is given the opportunity to go far with his evil
ways2.]
.

.( : )2

[I do not say this to claim the innocence of the devil, but in order to warn you
against laziness. The devil wants us to put the blame upon him when we do wrong...
By that, we drown ourselves in all kinds of evil, increase our punishment, and deprive
ourselves of forgiveness; through throwing the responsibility upon him, (without
presenting repentance1.)]
Concerning the vain dispute that Eve entered with the serpent, St. John
Chrysostom says: [She should have kept silent, and should not have conversed with
it. She foolishly revealed Gods commandment, so giving the devil a great break...
Consider the extent of evil, when we deliver ourselves in the hands of our enemies,
and those who plot against us! That is why the Lord Christ says: Do not give what is
holy to the dogs, nor cast your pearls before swine, lest they trample them under their
feet, and turn and tear you in pieces (Matthew 7:6). That is what happened with Eve;
She gave what is holy to dogs and swine; so they trampled them under their feet,
turned, and tore the woman2.]
I wish that we do not fear the devil, as he is not capable of violently forcing his
way into our hearts; but we should fear ourselves, as we accept his tricks and vanities;
as we allow him to infiltrate into our depths, to take over the leadership of our will,
and the control over our heart, thought, and senses; thus falling under his bitter
servitude.
In that dispute between Eve and the serpent, the devil did not present to man
anything but promises, saying: You will not surely die. For God knows that in the
day you eat of it, your eyes will be opened, and you will be like God, knowing good
and evil (Gen. 3:4-5). A mere promise, that they would be like God (pride!), and get
knowledge; but he did not present them with anything for their own good. And as St.
John Chrysostom says: [The devil did not offer any good deed - few or much - but
deceived the woman with mere words, and provided her with vain hope. Despite that,
she considered the devil more trust worthy than God, although God had proved His
good will through His deeds3.] And as he says: [As the devil was not capable of
presenting anything practical, he presented words of promise; that is how deceivers
are4.]
Indeed, it was possible for Eve to recognize the deceit of the devil, and to
realize his opposition to God and resistance to His words. While God says to Adam:
You shall surely die, the devil says: You will not surely die. And as St. John
Chrysostom says: [How is it fitting for man to recognize an enemy and opponent,
except by such answer that contradicts the words of God?! It was more fitting for Eve
to escape right away from the bait and retreat from the snare5.] In other words, I wish
we receive God as the leader of our life, and reject the devil as a deceiver and a
destroyer of our souls. And as St. Augustine says: [God is our leader and the devil is
our destroyer; a leader presents a commandment while the destroyer would suggest a
trick. Shall we then listen to the commandment or to the deceit6.]
The Fathers of the Church told us about the devils deceit to Adam (and to
.2 ( : )1
.3 ( : )2
.3 ( : )3
4

In 2 Tim, hom 8.
. 5

On Ps. 71.

Eve), and saw in that deceit three main sins, presented by the enemy to destroy the
whole humanity. Then he came back to fight the second Adam (Christ the Master)
with the same sins, assuming that he is capable of ensnaring Him in his nets; and as
said by St. Serapion: [It was necessary for our Lord to get tempted in the same way
Adam did, when he was in the image of God before corrupting it, namely by greed,
conceit, and pride, that were intermingled and multiplied, after he challenged the
commandment, and corrupted the image and likeness of God. Adam had been tempted
by greed, as he ate from the forbidden tree; and by conceit, when he was told: Your
eyes will be opened; and by pride when it was said to him: You will be like God
Knowing good and evil (Gen. 3:5). Our Savior had been likewise tempted by these
three sins: by greed, when the devil said to Him: Command that these stones become
bread (Matthew 4:3), and by pride when he said to Him: If You are the Son of God,
throw Yourself down; and by conceit, when he showed Him all the kingdoms of the
world and their glory and said to Him: All these things I will give You if You will
fall down and worship me (Matthew 4: 9). The Lord gave us Himself as an example
on how we could be victorious as He was victorious, when He was tempted. They
were both called Adam, one was the first in doom and death, while the Other was
the First in resurrection and life. Through the first the whole humanity came under
judgment, while through the Second it was set free1.]
Several Fathers concentrated on the sin of pride, as the top of sins, by which
Satan and his hosts were destroyed, and he is using the same way to destroy humanity.
St. Augustine said about our first two parents who were deceived by the devil through
the sin of pride: [They listened to the voice of the deceiver who told them: You will
be like God; so they deserted God, who wished to make them gods, not through their
isolation from Him, but through their fellowship with Him2.] He also says: [With
pride we fail to reach this eternity... If through pride we were wounded, through
humility we would be cured. God came in humility to cure man from the dangerous
wound of pride3.]
So our Fathers revealed to us the deceit of the enemy, the devil, who conned
Eve through the serpent, so that she, in turn, would draw her man to fall with her;
She took of its fruit and ate. She also gave her husband with her, and he ate (Gen.
3:6). By that, Eve lost her original mission as a helper (Gen. 2:18), and became a snare
for her man and a destroyer of his life.
St. Didymus the Blind, believes that the devil or Satan worked through the
serpent that deceived the woman, who, in turn, drew her husband with her. The
enemy, in his war, starts through lust, as a serpent that sneaks to us, to deceive the
senses (represented by the woman); and those in turn would act on the mind (the
man), which would end up losing its balance and wisdom, and would deviate to evil.

2- OPENING OF THEIR EYES


Then the eyes of both of them were opened, and they knew that they were
naked, and they sewed fig leaves together and made themselves coverings (Gen. 3:7)
What does their eyes were opened to know that they were naked mean,
except that man, through sin, would realize that he entered into a state of corruption
appearing through uncontrollable sensations and lusts of the body?! By that, man
acquires a new knowledge - the experience of evil, that mingled with his life and
1

Cassian: Conf. 5:6.


City of God 22:30.
3
On Ps. 36.
2

completely corrupted his body; He is uncovering his body that became inclemently
evil without control.
St. Augustine says: [They experienced a new sensation in their bodies that
became rebellious against them, as a firm repayment for their rebellion against God.
The rebellious soul as to the ministry to God, despising that work with its free will,
would lose its former authority over the body1.] And he says: [Their eyes were
opened, not to see, as they used to see before, but to discern between the good that
they lost, and the evil they fell into2.] [They knew that they were naked, of that grace
that kept them from the shame of body nakedness; while the law of sin presented them
with unsteadiness of their minds3.]
St. Ambrose says: [You have knowledge that you are naked, because you lost
the cloth of good faith. These are the leaves by which you want to cover your
nakedness. You rejected the fruits, and sought to hide behind the leaves of the Law,
but you were deceived4.]
Thus, when man sees that he became naked from the fruit of divine grace that
works in the depths of the inner heart, he hides behind the literality of the Law, and
behind apparent formalities, without enjoyment of the inner change. St. Didymus the
Blind believes that man resorts to the fig leaves, sewing them together into coverings
for himself, that can not do the job, by looking for weak excuses for his deeds, saying:
[Sometimes the sinner sews for himself excuses for his sins. Is that not what we see
with many people?! The angry person, for instance, invents excuses to justify his
anger, to try to prove that he is right, quoting sometimes from the Holy Scripture. That
is what is meant by sewed together fig leaves, by rejecting the fruits, and resorting
to incomplete protection as coverings. The angry person, for instance, mentions Elijah
as a role model, when he got angry and destroyed the captain of fifty (2 Kings 1:912)5.]

3- GODS CARE FOR MAN


If man paid back the love of God by rebellion, God still treats man with love,
to draw his heart away from sickness that overcame him, and to raise him up from the
death that reigned over him (Romans 5:14). The sound of God came walking in the
garden, to encounter the fallen man. The Scripture says: They heard the sound of the
Lord God walking in the cool of the day (Gen. 3:8). They heard the sound of God
walking, although the sound does not walk; Yet it is the sound of God, namely, His
Word, the Only-Begotten Son who came with love, in order to pick up and raise the
fallen man. He came as the wind of the day was blowing - according to the Arabic
Version - to encounter Him through the Holy Spirit; as the two words: Spirit and wind
in Hebrew, are the same. He came in the cool of the day, to recognize Him through
His light. And as the Psalmist said: By Your light O Lord, we see the light, namely,
We will not hear the sound of God walking in us, unless he blows His Holy Spirit on
His garden in our depths, and shines His divine light, as though in the middle of the
day.
God did not wait for man to come to Him to apologize for his sins, but He
approached him, so that, by love He would draw him to recognize his sins and to
1

City of God 13:13.


City of God 14:17.
3
City of God 14:17.
4
Ep 20:7.
5
In Gen. 85.
2

confess them. With the same spirit, our Lord Jesus commends you to go yourself to
your brother who sinned against you, to tell him his fault between you and him
alone, and not to wait for him to come to you (Matthew 18:15). And as St. John
Chrysostom says, the sinner, would refrain from coming because he feels ashamed.
So it is proper for us to go to him, alone at first, to gain him back to us by love, while
he, himself, gains back his soul.
Thus, the Word of God took the initiation in giving love to Adam, so He called
him, on saying: Where are you? (Gen. 3:9). He was not unaware of his location, but
wanted to enter with him into a dialogue, revealing to him that he is no longer worthy
of being the subject of Gods knowledge, as though he became invisible to the divine
light. St. Augustine says that the wicked, by his wickedness, gets out of the circle of
Gods light, and becomes as the one who is out of Gods knowledge; not in the sense
that God does not know him, but He does not know him in the sense of friendship and
fellowship with Him. That is why the Lord tells the foolish virgins: Assuredly, I say
to you, I do not know you (Matthew 25:12). St. Jerome says: [We heard that God
does not know the sinners. Let us contemplate in how He knows the righteous.]
Now, What was the situation of man in response to that divine initiation?
(1) Adam and his wife hid themselves from the presence of the Lord God
among the trees of the garden (Gen. 3:8). This escape is a natural consequence of
rebellion and of the separation from the circle of God, as the darkness can not afford
to look at the light. And as Adam says: I heard your voice in the garden, and I was
afraid because I was naked; and I hid myself (Gen. 3:10).
St. Ambrose talks to us about the cause of the sinners escape from the
presence of the Lord, saying: [The guilty conscience is usually heavily laden, so that it
punishes itself by itself without need for a judge; seeking to get covered, but would be
naked before God1.] It is as though the sin deprives man from his inner peace, and
drives him into a state of terror. St. Didymus the Blind explains why Adam hid
himself, saying that man sought knowledge through the experience of evil; so he hid
from the presence of God, by distancing himself from the pure knowledge of God.
Origen believes that the wicked people disappear from the presence of God; as it was
said: They have turned their back to me, and not their face (Jeremiah 2:27); while
the righteous confidently stand before Him, to be granted the sanctified life (1 John
3:21), with Elisha, As the Lord Lives, before whom I stand (2 kings 5:16).
Thus Adam hid himself after his fall, and could not face God, not because God
is fearful and causes horror, but because man in his evil has lost the inner image of
God, which draws him with love toward his Creator, the Lover of mankind. So, God
became for him a means of terror and his Judge. The fault is in man who lost the
purity of nature, and the enlightenment of his insight. Therefore, St. Didymus the
Blind comments on Adams action of hiding himself as follows: [Adam gives his
nakedness as an excuse for his fear, that nakedness resulting from his loss of virtue
that used to cover him. Virtue, assuredly is a divine garment; as preached by the
apostle: Put on the Lord Jesus Christ (Romans 13:14); Put on tender mercies
(Colossians 3:12), namely, adorn yourselves with practicing mercy according to
Christ; or Let us put on the armor of light (Romans 13:12), to be able to fight the
(spiritual) enemies2.]
(2) When God encountered man through His making the first step towards him
1
2

Conc. Repentance 2:103.


In Gen. 92.

in love, despite his fear and hiding, man did not deny his sin, yet justified it by
throwing the blame on others. Adam said: The woman whom you gave to be with me,
she gave me of the tree, and I ate (Gen. 3:12), and the woman said: The serpent
deceived me, and I ate (Gen. 3:3). And so Adam threw the blame upon Eve, and even
upon God who gave her to him; and the woman threw it upon the serpent. None of
them apologized for what he or she has done. St. Didymus the Blind comments on
Adams answer by saying: [It was fitting for him, first to think that he got her from the
Lord for his own good, and that he did not get her to give him lessons, but to follow
his example1.] And he comments on the answer of Eve, saying, [Now, she admits that
she had been deceived... This is how those deceived behave, they do not realize evil
except after it is done. Lust conceals truth from them, and deprives them of
knowledge2.]

4- CURSING THE SERPENT


So the Lord said to the serpent: Because you have done this, you are cursed
more than all cattle, and more than every beast of the field. On your belly you shall
go, and you shall eat dust all the days of your life (Gen. 3:14)
Carrying on the deceits of the devil for man, the serpent got the curse. So will
be every man who accepts to be an instrument in the hands of the evil one and
surrenders to his seduction. As for the curse, it is as follows: On your belly you shall
go and you shall eat dust all the days of your life. He will resemble the serpent in
going on its belly and loving the earthly. He will have no feet to lift him over the dust,
nor wings to take him forth above the worldly. He will love to fill up his stomach with
dust, will crawl on his belly, to get his guts full with what he craves. Besides, on the
other hand, whoever accepts the counsel of the serpent, will lust for the earthly, to
become, himself, earth and dust; namely, he will be food for the serpent to devour.
While whoever has the wings of the Holy Spirit, will rise above the dust, setting forth
toward heaven, where the serpent, crawling on the earth, cannot approach or devour
him.
St. Augustine says: [The wicked get attached to the earthly; and being created
from earth, they think of it; and being earth, they become food for the serpent3.] He
also says [As the enemy tramples on my life he turns to be earth and subsequently is
the suitable food for him4.] [If you do not want to become food for the serpent, do not
be dust! And how could that be? If you do not enjoy feeding on the earthly5.]

5- PROMISE OF SALVATION
Having cursed the serpent that deceived man, to make us reject it and its
features in us, God presented to us the first promise of salvation, addressing the
serpent, saying: I will put enmity between you and the woman, and between your
seed and her seed. He shall bruise your head, and you shall bruise his heel (Gen.
3:15)
The serpent became a representative of the devil himself, who was called,
serpent of the old (Revelation 20:2). God put enmity between the devil and the
woman, until the Lord Christ comes from the seed of the woman - without human
1

In Gen. 93.
In Gen. 95.
3
On Ps. 62.
4
On Ps. 7.
5
On Ps. 104.
2

intervention - to bruise the head of the serpent that bruised the heel of humanity.
Christ - the seed of woman - bruised the head of the serpent with His cross, according
to the words of the apostle: Having disarmed principalities and powers, He made a
public spectacle of them, triumphing over them in (the cross) (Colossians 2:15); But
the serpent will bruise every man who falls down from the exalted life in the Lord, to
become a (heel) attached to dust.
St. Augustine believes that the head of the serpent is pride, that lower mans
life to turn it into a heel, to be bruised by the serpent, as he says: [The serpent has his
eyes on you, as you fall down with pride; you should watch his head, namely the
pride, being the head of all sins1.] He also believes that the serpents head is the start
of sin in us, through the wicked thought, therefore we should (bruise) it in its
beginning, before it gets us down to the heel and kills us. He says: [What is this head?
It is the beginning of every evil suggestion. When the enemy suggests to you an evil
thought, cast it away before the lust gets hold of you leading you to accept it. Avoid its
head, so that it would not bruise your heel2.]

6- CHASTENING MAN
Having offered the promise of salvation, He proclaimed His chastisement of
man. He opened the door of hope, through declaring salvation, before bringing forth
the bitter chastisement, so that man would not fall under the weight of despair. He
declared His chastisement, first for the woman, then for the man.
(1)I will greatly multiply your sorrow and your conception. In pain you shall
bring forth children. Your desire shall be for your husband, and he shall rule over
you(Gen. 3:16). This chastisement, under which Eve fell because of the sin, was
transformed, by mercy, into a blessing, when the Church - the new Eve - accepted to
bring forth spiritual children for God, through her pains. St. Augustine says: [The
Church the bride of Christ - conceives and labors with children, so that she, like
Eve, is called the mother of all living (Gen. 3:20). A member of this Church that
labor says: My children for whom I labor in birth again until Christ is formed in
you... (Galatians 4:9). But the Church does not labor in vain, and does not deliver in
vain, for she will get the holy seeds on the resurrection from the dead, she will get the
righteous who are now suffering pain all over the world3.]
Whatever pain, the Church - the new Eve - suffers in conceiving her spiritual
children, and bringing them forth in the Lord, is also suffered by every soul, as a
Church, as she conceives with the fruits of the Spirit, to bring forth children who
please God. And as St. Didymus the Blind said, [The Church brings forth children,
while in the world, through pain, as virtue necessitates sorrow, that produces
repentance to salvation, not to be regretted (2 Corinthians 7:10)... Narrow is the
gate, and difficult is the way which leads to life (Matthew 7:14); but Wide is the
gate, and broad is the way that leads to destruction, and there are many who go in by
it (Matthew 7:13). As to tears, they are praised4.]
And as bringing forth children in pain, has been transformed into a blessing,
through the new Eve, accepting pain to bring children forth in the Lord, so the other
chastisement: Your desire shall be for your husband, and he shall rule over you has
been, likewise, transformed into a spiritual blessing, when the incarnated Word of
1

On Ps. 37.
On Ps. 49.
3
On Ps. 127.
4
In Gen. 102.
2

God came to the new Eve as her man, ruling and prevailing over her by the exerted
love, and she desires Him, to enjoy Him and His characteristics, as the Source of her
life, and to enter with Him into His eternal glories.
(2) Cursed is the ground for your sake. In toil you shall eat of it all the days
of your life. Both thorns and thistles it shall bring forth for you, and you shall eat the
herb of the field, In the sweat of your face you shall eat bread, till you return to the
ground, for out of it you were taken; For dust you are, and to dust you shall return
(Gen. 3:17-19).
For the sake of man, God created earth, and because of him He blessed it; then,
having rebelled against the Lord, it came under curse to bring forth thorns and thistles,
comparable to his rebellion or his inner thoughts. What literally happened to the earth
was realized in the symbolic earth, namely the body. Because our rebellion against
God, caused the body to lose its balance and sanctity, and came to bring forth for us
thorns and thistles, that corrupt and destroy the soul, so our earth stayed with no
spiritual fruits, until it was the time and Virgin St. Mary came, to be sanctified by the
Holy Spirit, through receiving the divine promise, to produce for us the Firstborn Who
pleases the heart of the Father, and brings joy to our life. And as St. Jerome says:
[What earth lost in the Garden of Eden, it gained in the Son1.]
Thus, through the incarnation of the Word of God, our earth could produce
fruits instead of thorns and thistles, especially since the Lord has carried these thorns
on His forehead in place of our earth (body), in order to give back joy to us.
Earth carried the curse because of our sins, making life of man - after his fall difficult and miserable, as it is said, In the sweat of your face, you shall eat bread.
Finally, as man lusts for earth or dust instead of for heaven, he is told: For
you are dust, and to dust you shall return; and through that he became food for the
serpent, to which it was said: You shall eat dust all the days of your life. For that,
the heavenly Word of God came to rid us of our earthly nature, granting us the
heavenly features; and St. Jerome said: [As it is said to the sinner, You are dust, and
to dust you shall return, likewise, to the saint it will be said, You are heaven, and to
heaven you shall return2.]

7- COATS OF SKIN
And Adam called his wifes name Eve, because she was the mother of all
living (Gen. 3:20).
If Adam and Eve fell under chastisement, yet, they are our first parents. In
Adam we find a father of all humanity, and in Eve a mother of all living. But through
this parenthood, sin infiltrated us, and we fell with them under the same chastisement,
until the Second Adam came to grant the true life to believers, and His wife - the new
Eve - the true mother to all living. St. Didymus the Blind, says: [The Church is the
mother of believers, and Christ is their Father, in whom all fatherhood springs, what is
in heaven and on earth3.] St. Jerome says: [As there is only one Eve, the mother of all
living, there is likewise, only one Church, the mother of all Christians4.]
And now, as our first parents fell under divine chastisement, God proclaimed
His love for them, before driving them out of the garden, He made coats of skin, and
clothed them (Gen. 3:21), in place of the fig leaves they sewed together to make
1

On Ps. hom 6.
On Ps. hom 46.
3
In Gen. 106.
4
Ep 123:12.
2

10

themselves coverings. These coats, probably, proclaimed Gods revelation to the first
man about the importance of sacrifice as a symbol of that of salvation... It is as though
God has given Adam and Eve the rite of the bloody sacrifice. As to the coat of skin,
that do not get dry, it symbolizes the slain Lord Christ, Whom we put on as a cover for
our sins, and a remover of the disgrace of our old nature.
St. Ambrose sees in the coats of skin a symbol for the labor of the works of
repentance, saying: [God clothed them with coats of skin, and not of silk1.]

8- SENDING MAN FORTH OUT OF THE GARDEN OF EDEN


God, after making coats of skin for man and clothing him, declaring His
supreme care for him, through the sacrifice of the Cross, and covering him, not with
the skin of dead animals, but with the Lord Christ Himself, the Grantor of life, Who
hides and covers him inside Him, He sent him out of the garden of Eden.. Why?
(1) If God sent us out of Paradise, we actually took ourselves by ourselves out,
as through rebellion, our corrupted nature came to be unfit for the holy paradisiacal
life, but fit for earth that brings forth thorns and thistles. That is why St. John
Chrysostom says: [God granted us Paradise out of His compassionate care; and as we
demonstrated our unworthiness for that gift, because of our negligence, He took it
away from the unworthy, out of His goodness. (Because He is All-good He cant
accept any deviation from the perfection.)2]
(2) Driving man out of Paradise, does not imply a complete deprivation of
what God once granted him, but preparing him for an enjoyment of a greater Paradise,
and an unending eternal life. St. Theophilus of Antioch says that driving man out,
even if it is a punishment, yet it carried goodness on Gods part; He intended to punish
sin, and to get man back after renewing him3. St. Ambrose says: [Death was given as
a remedy, as it puts a limit to evils4.] With the same sense St. John Chrysostom says:
[Just imagine what would be the situation of Cain if he stayed in Paradise in his
condition as a blood-shedder?! Paradise was given to man, and when he proved not
worthy of it, he was driven out, for staying out and feeling insulted, he would turn to a
better condition (through repentance), to be worthy of returning. That actually
happened, as the Lord said to him (the thief): Assuredly, I say to you, today you will
be with Me in Paradise (Luke 23:43). Look how, not only giving us the Paradise, but
also sending us out of it, is a sign of great care and compassion! If man did not suffer
being driven out of Paradise, he would not have been worthy of it again5.]
God knew it was alarming for man to eat from the tree of life, while corrupted
in his nature, lest he would stay in his evil eternally. The Scripture says: The man has
become like one of Us, to know good and evil. And now, lest he put out his hand and
take also of the tree of life, and eat, and live forever (Gen. 3:22).
It seems that the speaker here, is the Holy Trinity, as He says: became like one
of Us concerning knowledge of good and evil. But man has got that knowledge
through the fatal experience of evil.
Abbot. Chaeremon comments on that experience, saying: [We should not
assume that man was totally ignorant of the good, or he would be as one of the dumb
1

Conc. Repent. 2:11 (99).


. 2

3
4

To Aytolycus 2:26.
On Belief of Resur. 2:38.
. 5

11

unreasonable creatures; something completely foreign from the faith of the (Catholic)
Church.
Moreover, the wise Solomon says: God made man upright (Ecclesiastes
7:29); namely, he, alone, always enjoyed the knowledge of good. But once acquired,
the knowledge of good and evil, they have sought out many schemes (Ecclesiastes
7:29). Adam, after his fall, acquired the knowledge of evil that he had never known
before, but he did not lose his knowledge of the good that he used to know1.]
Finally, as man was driven out of Paradise, God placed a Cherub to guard the
way to the tree of life, until the time came when He, Himself, who is sitting on the
Cherubim, came to carry us in His pierced side, to take us along with Him, into His
heavenly Paradise.

Cassian: Conf. 13:12.

12

CHAPTER 4

ABEL AND CAIN


The sin, having set forth, from Eve to Adam, through the deceit of the serpent,
all their seed came carrying its microbe in their nature. And as the apostle says:
Therefore, just as through one man sin entered the world, and death through sin, and
thus death spread to all men, because all sinned... (Romans 5:12). This was strongly
demonstrated in Cain, who, not bearing to see God accepting the offering of his
brother, he committed the first homicide in the history of the world. Many Fathers
were concerned with the episode of Abel and Cain, being the story of the fallen
humanity that harbored hate toward one another
1- Accepting the offering of Abel
2- Murdering Abel
3- Children of Cain
4- Birth of Seth

1-7.
8-16.
17-24.
25-26.

1- ACCEPTING THE OFFERING OF ABEL


Now Adam knew his wife, and she conceived and bore Cain, and said, I have
gotten a man from the Lord (Gen. 4:1).
Philo, the Jew from Alexandria, believed that Abel and Cain were twins, a
view not well received by the early Fathers of the Church.
Some Origenists depended on this text in our hands to declare that Adam
started to Know Eve as his wife, after the fall; as though the marital body
relationship, according to them, is a fruit of the fall. Some of them even went as far as
saying that the fall itself was nothing but the practice of that relationship. This
extreme view was strongly rejected, and even attacked, by the Church since its
appearance. The Fathers confirmed that God was the Founder of marital life in its
complete form; that, with or without fall, this relationship would have been
consummated between our first parents, to beget children. Yet this would not have
occurred through an evil lust, but as a fruit of pure love. Many Fathers also rejected
the view that the fall of our parents has been their carnal union, as that view defiles
the concept of the life of marriage.
Eve apprehending that her child was a divine gift, she called him Cain,
saying, I have gotten a man from the Lord (Gen. 4:1).
Her joy was probably, because she assumed that the coming of the promised
Savior from her seed drew very near, and, would probably be realized in her days. Eve
felt that her child was acquired from the Lord; and as St. Ambrose says in his work,
Cain and Abel: [It is fitting for us to apprehend that God is the Creator, as Eve did,
and referred the work to the Lord; as though she said that to teach us to follow her
example in similar situations, and not to count any success to be a result of our own
doing, but to refer it completely to God1.]
Then she bore again, this time his brother Abel (Gen. 4: 2)
St. Ambrose believes that Cain represents the pure reasoning thought, or the
school of reasoning. He probably means the Gnostics, who put the reasonable
knowledge, as the sole way to salvation, instead of faith, considering that man is
capable, by his mind, without any divine help, of reaching the knowledge of God, and
apprehending his mysteries, through his intellect, senses, feelings, and emotions. Abel,
1

Cain and Abel, 1:1.

on the other hand symbolizes the school of faith that depends upon Gods grace, to
enjoy Gods mysteries through faith granted to man, without disregarding his mind.
Faith does not contradict the mind, but rather lifts it up, and exalts it, through Gods
proclamations to man; these two schools, despite their apparent contradiction, are
closely connected, as though two brothers are begotten of one same womb, although
not able to live together for a long time.
The episode of Abel and Cain also presents to us a living portrait of the story
of the Spirit and the body as first fruits. Although Cain was the first-born to Adam
and Eve according to the flesh, yet he lost his status as a result of his evil. That of
Abel has been spiritually demonstrated by Gods respect of his offering but rather his
whole life was well-pleasing to God contrary to his brothers. Thus, St. Augustine
sees in Cain a symbol of the first Adam, the first-born of humanity according to the
flesh, who lost his status to the true Abel - the Lord Christ - the second Adam, as truly
a First-born to humanity, in Whom the Father receives us as a sweet aroma. From the
words of St. Augustine, the following: [From those first parents of mankind, Cain has
been a firstborn, referred to the city of men; then Abel was born, referred to the
city of God. And as it is with individuals, it is also on the level of the human race as
a whole; it is said in an apostolic expression discerning the truth: However the
spiritual is not first but the natural, and afterwards the spiritual (1 Corinthians
15:46). So it happens that every man, detached from his condemned origin, is first
born from Adam, the wicked carnal, and afterward becomes good and spiritual, as he
is renewed in Christ (by Baptism). So it is for the human race as a whole, as we find
people of this world born first (meaning the old man within us), then followed by
those foreign to it (the new man we became in Christ), namely those referred to the
(city of God), who by grace are designated, by grace are chosen, by grace lived as
foreigners here, and by grace lived as citizens high up there... God, as a Potter, from
the same lump of clay, makes one vessel for honor and another for dishonor (Romans
9:21); but He made first the one for dishonor then the one for honor1.] This
corresponds to the verse in St. Pauls epistle (1 Cor. 15:49) And as we have borne the
image of the man of dust, we shall also bear the image of the heavenly Man. That is
next to the first image where we become a new creation deserving to be a vessel of
honor.
It is amazing how this issue of the body and Spirit as firstborns extended along
the generations. So we find that God elected Abraham as a father to all peoples,
although he was not the firstborn among his brothers; and elected Isaac, who was
younger than Ishmael; and Jacob who was younger than Esau; then the Lord Christ
from the seed of Perez, born by Tamar - Perez breached his brother Zerah, while still
in his mothers womb to take away his right as firstborn (Gen 38:27-30). The
genealogy of the Lord Christ came presenting a great group of fathers, who were not
firstborn according to the flesh. We have previously dealt with the concept of the
firstborn and its relation to the Lord Christ, the Firstborn, in our study of the Book of
Numbers2.
St. Ambrose believes that Cain symbolizes the Jews who were the firstborn
according to the knowledge of God, but denied faith in the Savior, and had their
synagogue spoiled by the blood of the innocent. Then came Abel as a representative of
the Church of the New Testament that embraces members of the Gentiles, to take over
1

City of God 15:1.


.

her identity as a firstborn, and to be counted as the Church of the Firstborn (Hebrew
12:23), through her union with the Lord, the Firstborn. St. Ambrose says: [In Cain we
see the Jewish people, spoiled by the blood of their Lord, their Creator, and also their
Friend; and in Abel we apprehend the Christian man, attached to God, according to
the words of David: But it is good for me to draw near to God (Psalm 73:28),
namely, his soul would become connected to the heavenly, and would avoid the
earthly; who also says: My soul faints for Your salvation (Psalm 119:81), which
shows that the law of his life was directed to contemplating in the Word (Christ), and
not in the lusts of the world1.]
When the Holy Scripture spoke of carnal birth, it started with Cain, the
firstborn according to the flesh, then Abel. Yet, as each of them got settled in his
preferred work, Abel came to take over the forward position, as though breaching his
brothers firstborn position; as it was said: Abel was a keeper of sheep, but Cain was
a tiller of the ground (Gen. 4:2). And as St. Ambrose said, the Holy Scripture did
not mention Abel first for no reason, despite his birth after Cain, but: [He mentioned
the younger first, as he referred to work, efficiency and natural gift, to realize the
differences between their professions. According to our experience, tending and tilling
the ground come first, yet of a less position than keeping the sheep2.] Tilling the
ground probably refers to the carnal man, who concentrates his eyes and all his
energies on the earthly and the worldly; while keeping the sheep refers to someone
who is interested in caring, ordaining, and controlling the flesh with all its energies
(the sheep). That is why it is fitting for us, not to be tillers of the ground, caring for the
flesh and its lusts, but its spiritual caretakers for the sake of the kingdom of God.
St. Didymus the Blind discerns between the professions of Abel and Cain,
seeing Abel as a keeper of the sheep, one who controls his body; while Cain was a
tiller of the ground, and not a farmer as was Noah (Gen. 9:20), discerning between
a laborer and farmer: a farmer is one who supervises the agricultural work, knows
when to till, when to sow the seeds, and when to reap the harvest with wisdom and
prudence. The laborer, on the other hand is a worker in the land who does not make
use of these qualifications as if they are absent. St. Didymus says: [The Scripture did
not say that Cain was a farmer, but a tiller of the ground, not as Noah who was a
farmer (Gen. 9:20)... Abel was a keeper of sheep, namely, a controller of senses, who
submits his knowledge and controls his emotions and lusts, and one of prudence as a
leader; while Cain was connected to the earth and earthly, not as a farmer but as a
tiller of the ground, as a friend of the flesh, who works with no prudence or
ordinance... according to the saying: Let us eat and drink, for tomorrow we die
(Isaiah 22:13; 1 Corinthians 15:32). As to the one who does these things according to
a divine ordinance, he is following the principle saying: Whether you eat or drink, or
whatever you do, do all to the glory of God (I Corinthians 10:31)3.]
And in the process of time, it came to pass that Cain brought an offering of
the fruit of the ground to the Lord. Abel also brought of the firstlings of his flock and
their fat. And the Lord respected Abel and his offering, but did not respect Cain and
his offering. And Cain was very angry, and his countenance fell (Gen. 4:3-5)
Why did not God respect Cain and his offering?
(1) St. Didymus the Blind, and St. Ambrose, both believe that the
1

Cain and Abel, 1:2.


Cain and Abel, 1:3.
3
In Gen. 119, 120.
2

expression: And in the process of time refers to the fact that he probably lacked
enthusiasm in his offering, and did it with a motive other than love. As the first one
says: [Cain presented his offering with negligence, while Abel offered it with
honesty1.] The other said: [Cains offering came in the process of time... and not
promptly and with longing; hence the commandment: When you make a vow to the
Lord your God, you shall not delay to pay it (Deuteronomy 23:21); and: When you
make a vow to God, do not delay to pay it... It is better not to vow, than to vow and
not pay (Ecclesiastes 5:4 -5)2.]
(2) God probably rejected Cains offering because it was of the fruit of the
ground, and not of its first-fruit; he did not offer the best he has. While Abel
presented of the firstlings of his flock and their fat... He gave God the priority!
(3) Cains offering was of the fruit of the ground, incapable of reconciliation
between God and man; While that of Abel was a blood sacrifice, that carries a symbol
of the that of the Lord Christ, who is alone capable of reconciling us with the Father,
through shedding His blood for our sake.
(4) St. Jerome believes that Cain offered the fruit of the ground, and did not
offer his heart; namely, he presented an outer offering and not something from within.
As to how Cain knew that God respected Abels offering and not his, this can
be, as St. Didymus the Blind, says, because a fire probably came down and
consumed the offering, as it happened with Aaron and his children, when Fire came
out from before Lord and consumed the burnt offering and the fat on the altar. When
all the people saw it, they shouted and fell on their faces (Leviticus 9:24); and as it
happened with the prophet Elijah (1 Kings 18:38-40)3.
The first consequence of the rejection of that offering was: Cain was very
angry, and his countenance fell (Gen. 4:5)
Sin corrupts and destroys mans peace, to live in anger and misery; and lets his
countenance fall to the dust, instead of rising to heaven. And as the wise Solomon
says: A mans wisdom makes his face shine (Ecclesiastes 8:1); and A merry heart
makes a cheerful countenance, but by sorrow of the heart the spirit is broken
(Proverbs 15:13). By sin mans countenance falls with grief, and by Christ Jesus, it
rises merrily, to say: We all with unveiled face, beholding as in a mirror the glory of
the Lord (2 Corinthians 3:18).
Now, as Cains countenance fell, God did not forsake him, but approached him
asking: Why are you angry? And why has your countenance fallen? If you do well,
will you not be accepted? And if you do not do well, sin lies at the door, and its desire
is for you, but you should rule over it (Gen. Gen. 4:7).
Indeed He did not accept his offering because it did not come from a pure
heart, yet he does not forsake him in his fallen condition, but approaches him with
love and converses with him frankly and clearly: If you do well, will you not be
accepted?!, as though he admonishes him, saying: If you do well, wouldnt I accept
you anew?! Why do you surrender yourself to anger, and why should you let your
countenance fall?! And warns him, saying: And if you do not do well, sin lies at the
door, and its desire is for you, but you should rule over it. As though He is telling
him: I behold the sin of murder lying at the door, desiring to infiltrate your depths,
although you can rule over it, namely you are the one with authority and will. It is up
1

In Gen. 121.
Cain and Abel, 1:7.
3
In Gen. 121.
2

to you to accept or to reject it. You are still a master of it, but if you accept it, you will
fall down under its servitude. As long as it lies at the door, it is weak, but if it gets
inside, you would be weaker before it, and would bow before it with the spirit of
servitude.

2- MURDERING ABEL
Now Cain talked with Abel his brother. And it came to pass, when they where
in the field, that Cain rose against Abel his brother and killed him... Then the Lord
said to Cain, Where is Abel your brother?, and he said, I do not know. Am I my
brothers keeper? And He said, what have you done / The voice of your brothers
blood cries out to Me from the ground (Gen. 4:8-10).
Cain assumed that by killing his brother, he had nothing more to worry about,
but God came to inquire, to persuade him to repent. He does not want us to cover up
our sins by an outer cover, while corruption is still digging in the depths, but as a
spiritual Physician, He intends to reveal and expose the wounds to heal them. From
another side, God wanted to confirm to Cain that He is the God of Abel, who does not
forget him even if he got killed. And as St. Didymus the Blind says on the Lords
tongue: [Do not think that your crime escaped My eye that never wink1.] And as St.
John Chrysostom says: [He got rid of him because he saw how he was beloved,
assuming that by killing him he deprives him of love; yet what he did made him more
beloved by God, who sought him, asking Cain: Where is Abel your brother?2]
Cain hid his brothers body, but he could not suppress the voice of the soul
crying to God, expressed by God, saying: The voice of your brothers blood cries out
to Me from the ground. The blood refers to the soul, being a sign of life. If blood is
shed, the soul stays crying, through the blood unfairly shed on the ground. That crying
voice is that of every man afflicted for the sake of Truth, to be counted as a witness or
a martyr for the Truth. His cries would remain screaming beyond the earth (the place)
and the death (the time). About that voice, St. Ambrose says: [Blood has a loud voice,
that reaches from earth to heaven3.] Affliction does not suppress the tongue of the
soul, but on the contrary, makes it more unified with the living and crucified Word of
God, acquiring the voice, that is never to be overcome by death, or shut in by the
grave. It is as though, the source of the blood unfairly shed, is the unification of man
with the Living Crucified One. St. Clement of Alexandria saw in the blood of Abel,
the righteous, a symbol of that of Christ, whose atoning voice or work would never
cease, saying: [It was not possible for the blood to utter a voice, unless we see it
referred to the incarnated Word; Abel, the righteous man of the old, was a symbol of
the new Righteous One (Christ, the Word of God); and what the old blood intercedes
for, is to be realized through the new blood, that cries to the Father that the Word is
suffering4.]
If Cain had destroyed his brothers body, and silenced his tongue completely,
yet it was impossible for him to silence the tongue of his heart, and his inner screams,
listened to by God, who hears the hidden sighs. And as said by St. John Chrysostom:
[Moses was in grief, and prayed with his heart, to which God responded by saying:
Why do you cry to Me? (Exodus 14:15); although he did not cry with his mouth; So
also did Hannah, whose voice, although not heard, yet she got all she prayed for, as
1

In Gen. 129.
In Rom. hom 8.
3
Ep. 22:23.
4
Instr. 1:6.
2

her heart was crying loud (1 Samuel 1:13). Abel, even when dead, his blood cried with
a voice louder than a trumpet1.]
Cain disregarded his brothers life; thus disregarding God Himself in his talk
to Him. Every sin directed to our brothers, makes us err against God Himself; and as
said by St. John Chrysostom: [I wish we do not despise one another, as that makes us
as though despising God Himself, who commanded us to care for others... When Cain
despised his brother, he instantly disregarded God Himself2.]
If the rebellion of Adam and Eve has carried a tangible punishment, that is still
reminding humanity of the bitterness of disobedience, the first crime presented Abel
with an effective punishment that reveals to him what got into his depths, as he was
told:
When you till the ground, it shall no longer yield its strength to you (Gen.
4:12). Because of his crime, the land was affected by a kind of barrenness, to reveal
what also affected the (land) of man, namely his body, that, through sin became
barren, and does not yield a fitting spiritual fruit. St. Didymus the Blind, comments
on that divine chastisement, by saying: [It happens sometimes that, because of mans
sins, the land becomes barren and cease to yield fruit, as is said, The land will mourn,
and everyone who dwells there will waste away (Hosea 4:3). The land was granted to
yield fruit, for those who keep their minds uncorrupted... but the fruits get less by the
will of God, until men forsake their corruption3.]
If land refers to the body, that loses its authentic work, to become of no
spiritual fruit, so also the soul, as it loses its inner peace; As he is told: A fugitive and
a vagabond you shall be on the earth (Gen. 4:12). It is as though, the soul that
submitted to the earthly body, will find it barren, to live in it with no peace or comfort,
but in a condition of fear and loss. That is confirmed by the Holy Scripture, saying:
Then Cain went out from the presence of the Lord and dwelt in the land of Nod, on
the east of Eden (Gen. 4:16)
Namely, the soul goes out of the bosom of its Lord, the source of its peace, to
dwell in the land of Nod, which means getting lost and confused. And as St.
Didymus the Blind says, [Nod means confusion; and there, dwells who forsakes the
peaceful virtue to get into confusion4.]
St. Jerome says: [Nod is translated as getting lost; thus getting put away
from the presence of God, Cain naturally dwelt in Nod and got lost. So also the Jews,
having crucified their Lord, they wandered here and there, seeking their sustenance;
They got into a Diaspora all over the world away from their own land. They beg for
spiritual fulfillment, as they have no prophets, Law, priests, nor sacrifice; they became
beggars in every sense of the word5.] The cause of losing their way is their going out
of the presence of the Lord (Gen. 4:16); not place-wise, but out of fellowship with
Him and enjoying Him.
St. Didymus the Blind says: [We should not take it as though Cain has gone
away from God place-wise, but we say that every sinner is out of the Lord in the same
sense, carried by the expression: Come before His presence with singing (Psalm
100:2). When we come before His presence, we cast away every outer thing, namely
sins, in order to enjoy other things that are out of this world, to partake of the
1

In Matt. Hom 19:4.


In 2 Tim. hom 7.
3
In Gen. 129.
4
In Gen. 136.
5
On Ps. hom 35.
2

knowledge of God. God is not confined to a certain place, despite setting a temple for
Him. Cain went out, because he counted himself as unworthy of beholding the face of
the Lord; as he has, not any more the thought of the Lord1.]
St. Basil the Great believes that the harshest punishment that man would fall
under, is being deprived of the presence of the Lord2.
Cain realized the seriousness of his situation, so he confessed to the Lord,
saying: My punishment is greater than I can bear! Surely You have driven me out
this day from the face of the ground; I shall be hidden from Your face; I shall be a
fugitive and a vagabond on the earth, and it will happen that anyone who finds me
will kill me. And the Lord said to him, Therefore whoever kills Cain, vengeance shall
be taken on him sevenfold. And the Lord set a mark on Cain, lest anyone finding him
should kill him (Gen. 4:13-15).
It is obvious from Cains confession, that he felt remorse, not out of hate for
sin, but out of fear from earthly punishment. And yet, God opened before him a door
of hope. He did not promise that he would not get killed, but whoever kills him would
be bitterly punished - sevenfold; setting a mark on him, lest anyone finding him
should kill him. Thus, God starts by treating Cain with love, hoping for him to return
and throw himself into His bosom, through true repentance.
St. Basil the Great3 believes that Cain committed seven sins, and deserved
seven chastisements. His seven sins were: [envying his brother Abel; lying to God;
deceiving Abel into going to the field; and what is more horrible is killing his brother,
offering a terrible example to humanity at the dawn of its history; and erring to his
parents by killing their son.] As to the seven chastisements, they are: [Because of him
the earth was cursed, turning into an enemy to him, denying him its fruits; he lives in
grief and in terror. Subsequently he is driven out to live lost on earth; and to be
alienated from the face of the Lord.]
As to the mark set by God for Cain, lest anyone finding him should kill him, it
probably is that of the sign of the cross, in which a sinner is hidden, to find security
and peace, through his reconciliation with God. This is the mark by which the children
of God, who are not defiled, are marked, to get protected from the angel of
destruction, as was seen by the prophet Ezekiel (Ezekiel 9:6).
St. Augustine believes it to be the mark of the covenant, that was given to
people of the Old Testament, as a shadow of the cross, as proclaimed in their Law and
rites; saying: [This mark is for the Jews as they kept their Law, got circumcised; kept
the Sabbath, sacrificed the Passover, and ate unleavened bread4.]

3- CHILDREN OF CAIN
God opened the door of hope before Cain, despite the horrible evil he
committed against God and men. Yet, instead of returning to Him with repentance to
restore his peace, Cain built a city he called after the name of his son - Enoch (Gen.
4:17), so that his children would not live like him as fugitives. In that he was
following the example of his parents, who sewed beforehand fig leaves for themselves
to cover their nakedness (Gen 3:7); leaving the inner corruption with no cure.
That was the first city built by man, to resort to it away from Gods decrees
and chastisements; or in other words to resort away from the loss he brought upon
1

In Gen. 135.
Ep. 260:4.
3
Ep. 260.
4
On Ps. 49.
2

himself; That is why St. Jerome says: [The great city built by Cain and called after the
name of his son Enoch, symbolizes this world, built by the devil through evil,
supported it by crime and filled it by wickedness1.] And St. Augustine says: [It was
recorded that Cain built a city, while his brother, as a transient, built nothing for
himself, because the city of saints is up there; although it begets for itself citizens here
below, to depart in due time to their permanent home; where they gather together, in
the day of resurrection, to be granted the promised kingdom, where they reign with the
King of all ages, Amen2.]
While Cain begot Enoch, and built for him an earthly city to protect him
from loss, instead of spiritual blessings; the Scripture presents us with a succession of
Cains descendants, until it reaches Lamech, a husband of two wives: Adah and
Zillah; from the first wife he begot Jabal and Jubal, and from the second, Tobal and
his sister Naamah. St. Jerome sees in Lamech the first to marry two women, a
reference to the action of heretics, who divide the Church into churches that are
deviated from faith3. Anyhow, if Cain presented the worst example of crime at the
dawn of humanity, by killing his brother, the fruit of this crime is heresy that corrupts
the Church of God, deviates it away from faith, and leads it to atheism.]
Some4 see Lamechs life with these two women, as representing an atheist or
forsaking God. So if Adah in Hebrew means beauty or adornment; and Zillah
means shadow, the first refers to the lust of the eye, while the second refers to the
lust of the body. The first with its beauty or adornment deviates the eye away from
looking up to heavenly, while the other as a shadow, draws the soul toward servitude
to the lusts of the body, which represents just a shadow that would soon vanish;
namely, draws it to temporary worldly things.
In Assyrian language Adah is a derivative from Adhato, meaning darkness,
while Zillah, is a derivative from Zillato, meaning shadows of the night. It is as
though Lamech, in his wickedness, chose to unite with darkness and night shadows,
through his evil life.
Before speaking about what Lamech said to his two wives, we shall explain
the meaning of the names mentioned in this chapter:
a- Irad, son of Enoch; The name Irad is a derivative from the Hebrew word
Ir, meaning a city, probably because Cain built the first city in the world, that he
called after the name of his son - Enoch. Some believe that the word Ir in Hebrew
means a colt or cautious.
b- Mehujael, son of Irad, a name that means stricken by the Lord.
c- Methushael, son of Mehujael, a name that means Hero of God or Man of
God.
d- Lamech means strong.
Lamech addressed his two wives with the first poetry in Hebrew literature,
called the the song of the sword by Lamech, in which he said: O wives of Lamech,
listen to my speech! For I have killed a man for wounding me, even a young man for
hurting me. If Cain shall be avenged sevenfold, then Lamech seventy-sevenfold (Gen.
4:23-24). In this song you feel the spirit of pride and self-esteem, through self-defense,
and confidence in mans strength and violence. Some see Lamech proclaiming to his
1

Ep. 46:7.
City of God 15:1.
3
Ep. 123:2.
4
Edersheim: The Bible History, V. 1. p. 30.
2

10

two wives that he is using the sword that was invented by his son Tubal, who was
described as an instructor of every craftsman in bronze and iron (Gen 4: 22); and as he
uses it to defend himself, he would be considered innocent if he happens to kill
someone in the process; so if Cain, as a killer of his brother is avenged sevenfold,
Lamech, as a defender of himself would be avenged seventy-sevenfold.
As interpretation of that song, some believe that Lamech, almost blind with old
age, and guided by his grandson during a hunting mission, killed his grandfather Cain
unintentionally; and when the grandson screamed proclaiming the death of Cain,
Lamech also killed the boy; that is why he said: I have killed a man (Cain) for
wounding me, even a young man for hurting me. He realized that, as a killer, he
would surely be killed; yet because he did that unintentionally, God will avenge him
seventy-sevenfold.
Some believe that the figure 77 reminds us with the genealogy of the Lord
Christ, as it came in the gospel of Luke (3:23-38); sin and justice would be avenged
through the coming of the Savior, who will pay the whole price on the cross.

4- BIRTH OF SETH
As Eve got Cain from the Lord, she thought of him as a blessing to all
generations; but soon he had his life corrupted and killed his righteous brother. God
did not leave Eve broken-hearted, but granted her a new beginning through begetting
Seth in place of Abel. Seth in Hebrew means a substitute or a helper; as though
God brought him as a substitute for Abel, and set him as head of a sanctified
generation. Actually Seth begot a son, by the name of Enosh, meaning human;
Then men began to call on the name of the Lord (Gen 4:26).

11

CHAPTER 5

DEATH
Through sin, spiritual as well as physical death entered into the life of man.
Whatever the life of man would be, on earth, he will not escape from death... Just as
through one man sin entered the world, and death through sin, and thus death spread
to all men, because all sinned (Romans 5:12). But amid this dark portrait, there was
Enoch, who was taken by God because he was righteous.
1- Descendants of Adam (and their death) 1-20.
2- The righteous Enoch
21-24.
3- Methuselah
25-27.
4- Noah
28-32.

1- DESCENDANTS OF ADAM (AND THEIR DEATH)


Before talking about the renewal of the world through the great flood and the
ark, the divine inspiration presented us with the genealogy of Adams descendants,
starting with Adam and ending with Noah, when the world starts anew through the
Baptism of the great flood.
Edersheim presented the following table, from Adam to the renewal of the
world (Noah)1:
NAME

AGE AT BIRTH
OF HIS SON

AGE AT YEAR
OF DEATH

BIRTH AS TO
WORLD
HISTORY

HIS DEATH AS
TO WORLD
HISTORY

Adam
Seth

130
105

930
912

1
130

930
1042

Enos

90

905

235

1140

Cainan

70

910

325

1235

Mahalalee

65

895

395

1290

Jared

162

962

460

1422

Enoch

65

365

622

987

Methuselah

187

969

687

1656

Lamech

182

777

784

1651

Noah

500

950

1056

2006

In this genealogy, it is to be noted that:


a- The name of Abel, who died before having any children, was not included.
In spite of his memory being omitted because of his bearing no children, yet, though
dead still speaks (Hebrew 11:4). The name of Cain and his descendants was also
disregarded, as he chose to condemn himself to death, while still living.
b- Although man with his wickedness lost likeness to Gods image, yet, in the
beginning of the genealogy of fathers, he says: In the day that God created man, He
made him in the likeness of God (Gen. 5:1). Even though man got defiled by
transgression, yet God is hoping to get him back to his original image in which He
1

Edersheim: The Bible History, V. 1. p. 34.

created him. This genealogy probably aims to present us with the Person of the Savior,
by Whom believers would enjoy that gift, namely this of carrying Gods image in
them.
c- As He mentions the birth of Seth, he says: And Adam begot a son in his
own likeness, after his image, and named him Seth (Gen. 5:3), in other words, a
human being. By being in his fathers likeness and image, he probably means that he
carries the same hope that was of his father Adam, for enjoying the promised
salvation, and not as Cain, who lived without hope, lost on earth.
d- It is to be noted that Enoch came as a descendant of Seth, who walked with
God, and he was not, for God took him (Gen. 5:24). He is not the one with the same
name - Enoch, of Cains descendants, after whose name the first city on earth was
built. It is as though God set a seed that carries the heavenly features, in place of that
seed that was attached to the earthly. In the same sense, we find here, Lamech, the
seventh in Seths genealogy, begetting Noah, a sign of spiritual comfort in the Lord, in
place of Lamech, of Cain descendants, who got married to two women: darkness
and shadow of night, who was known for his violence. In other words, even if the
devil is doing his best to corrupt humanity for the sake of his kingdom, yet God sets
for Himself witnesses in every generation, beloved to Him, to enjoy the fellowship of
His glories.
e- Concerning the ages of these fathers, many scholars presented various
interpretations: Some said that numbers in Hebrew were obscure and difficult to
translate; while others said that the ages mentioned are not to concern the fathers, but
concern their tribes. Anyhow, the Holy Scripture is not a historical one, and does not
claim, by its divine words, to register mans history according to our literal concept;
although we can not deny its accuracy, and the possibility of long life at the beginning
of creation.
f- Probably, this genealogy aims to confirm that man, in spite of the length his
life is, eventually dies, leaving to his children the promise of salvation, to look
forward to the new life that is undefeatable by death.

2- THE RIGHTEOUS ENOCH


Among this genealogy, there is a man, whose life history did not end by the
phrase, and he died, but was not, for God took him (Gen. 5:24). Yet before he
was taken he had this testimony, that he pleased God (Hebrew 11:5). So, if the other
genealogies represent the believing humanity that enjoyed hope in the promised
coming of the Savior, to transfer it from death to life, Enoch represents members of
the Church, that will not experience death by the coming of our Lord Christ, but shall
be caught up with Him in the clouds (I Thessalonians 4:14-17), to enjoy the glorious
eternal life.
What came here concerning Enoch along the course of genealogy of other
fathers is probably a confirmation that the source of mans happiness is not in the long
duration of his life on earth, but is rather in his passing to the presence of God to live
with Him face-to-face. It is as though Enoch represents mans restoration of his first
paradisiacal state, through setting forth from the earth that became corrupted to the
sanctuaries of God. And as the apostle Jude said: Now Enoch, the seventh from
Adam, prophesied about these men also, saying, Behold, the Lord comes with ten
thousands of His saints, to execute judgment on all, to convict all who are ungodly
among them of all their ungodly deeds which they have committed in an ungodly way,
and of all the harsh things which ungodly sinners have spoken against Him (Jude

14- 15). Enochs passing to God, is a practical prophecy about the eternal life, and a
testimonial against the ungodly and their coming judgment; That is beside his uttered
prophecy that was delivered to the Jewish Church through oral tradition, and
registered by the apostle Jude.
Enoch represents the heart that unifies with God and becomes the subject of
his pleasure in Christ Jesus, the beloved Son; in whom the spiritual death will not find
a place, but would be in a continuous setting forth to eternity; whom the enemy will
never be capable of grasping or taking over.
We know of Enochs life nothing more than this phrase, Enoch walked with
God, and he was not, for God took him (Gen. 5:24); the Scripture did not tell us
anything about his behavior nor dealings; yet through his hidden life, he drew, along
the generations, the lives of many, to repentance and life with God. Ben Sirach says:
Enoch had been transferred as an example of repentance for all generations (44: 16).
And St. Ambrose saw in him a portrait of apostolic life, that could not be overcome
by death, saying: [Indeed the apostles did not know death as they were told by the
Lord: Assuredly I say to you, there are some standing here who shall not taste death
till they see the Son of Man coming in His kingdom (See Matthew 16: 28). Whoever
has nothing that needs to die within him, (mainly sin and lusts) would live (eternally);
he, who, in him, has nothing from Egypt (metaphorically), but, has cast all that off
(carnal desires) before forsaking the ministry of body. It is not Enoch alone who was
taken away while still living, the apostle Paul was also lifted up to encounter the Lord
Christ (while also still alive)1.]
With the same sense, St. Cyprian believes that Enoch is a living example of
those who are taken early to the Lord, as they have abandoned their love for the
worldly: [You, like Enoch, would have pleased the Lord, being found worthy of
letting the world behind. The Spirit has taught Solomon that those who please God are
early taken and quickly liberated, lest, by staying longer, they would get defiled by the
filth of the world. And as said, He took him away, lest evil would change his mind;
He was pleasing the Lord, so He loved him and took him from among the wicked (see
Wisd. 4: 11). And in the Psalms, the soul, dedicated to her God, hastens to Him
saying: How lovely is Your tabernacle, O Lord of hosts! My soul longs, yes, even
faints for the courts of the Lord! (Psalm 84: 1)2.]
St. John Chrysostom believes that Enoch surpassed Abel in his faith, saying:
[That man surpassed Abel in his faith. You will probably ask: How? Because despite
his coming after him, yet what happened to Abel did not affect him in a bad way; He
did not say to himself: what is the use of labor?!3] Enoch was great in his faith
although he had no role model to follow, and despite what he heard about all that
happened to Abel, he walked righteously with the Lord, to become worthy of being
taken by Him.

3- METHUSELAH
Methuselah is a name meaning man with weapon, a son of Enoch, who died
in the year of the great flood, after 969 of age. Although the longest in the Holy
Scripture, yet it ended with death. And as St. Jerome said: [Even if we live for 900
years or more, as people of the pre-flood era; even if we are granted the age of
Methuselah, yet, when that long lapse of time comes to an end, it will be counted as
1

On Belief of Resur. 2:94.


On Mortality 23.
3
In Heb Hom 22.
2

nothing. Whether man lives ten years or 1000 years, when life is over, and the
inevitable death is realized, the past - short or long - is counted the same; although he,
who lived longer, would be burdened with a heavier load of sins to carry with him1.]
However as long as this long live be in the Lord, one will be more and more
blessed every day. He will a blessing to everyone he meets through out his live as God
once promised Abraham.

4- NOAH
Along the genealogy of the fathers, the divine inspiration declared the birth of
Noah, as a sign of comfort that would be enjoyed by the world through its renewal
by the water of the great flood,. the Scripture will present this in some detail in the
following chapters. The sons of Noah Shem, Ham, and Japheth (Gen. 5:32) came as
heads of all peoples of the world, following the great flood.

Ep. 60:14.

CHAPTER 6

THE ARK OF NOAH


Death infiltrated into the human race, to reveal another, more dangerous,
hidden death, namely the inner death of the soul and its corruption, demonstrated in
the withdrawal of the hearts of the sons of God toward the daughters of men, and in
the corruption of the earth. The earth became in need of renewal through the great
flood and the ark of Noah.
* An introduction to the ark and the flood.
1- The sons of God and the daughters of men
1-4.
2- The righteous Noah
5-10.
3- Corruption of the earth
11-12.
4- The ark of Noah
13-22.

AN INTRODUCTION TO THE ARK AND THE FLOOD


The episode of the great flood occupied a main position in the history of
salvation and the renewal of the world by water; as God declared: The end of all flesh
has come before Me (Gen. 6:13), not to abolish man, but to renew the world; to turn
the catastrophe of the great flood into a better goodness for humanity that delivered
itself to eternal corruption. The outer great flood came to reveal the flood of sin,
destructive to the soul within.
Humanity inherited that episode, and presented it to peoples in various forms,
which deviated from its original goal, and got mixed with numerous legends. The
following is a concise account of some of the old traditions concerning that episode,
revealed by the remains of ancient civilizations:
a- The Babylonian antiquities: It came in the old monuments of Babylon,
about the Egyptian priest Perosos, of the third century B.C., that, in the days of King
Xisuthras, there had been a great flood, and the king built an ark, in which he
escaped that flood together with his family and his close friends. He also took with
them a number of birds and animals. As the rain stopped, he sent out some of the birds
that came back with their feet covered with mud. The same happened for the second
time. Then by the third time, it did not return. The ark landed at Aridina.
The oldest tradition concerning the great flood was that of Gilgamesh, in
which Gilgamesh asking Athnafishteem about the secret behind his reaching the
eternal life, he narrated to him the story of the great flood, and how four gods decided
to destroy the world by a great flood. Yet the god of wisdom instructed him to build
an ark to escape therein from this flood, together with his family. He sent out some
birds, some of which returned carrying olive leaves. After his exit, he offered
thanksgiving sacrifices, and the god of wisdom came to bless him and his family and
to grant them eternal life.
b- The Indian antiquities: A picture of Noah inside the ark was discovered in
one of the temples of Buddha. The goddess Coanin looks at him with compassion.
Likewise, the drawing includes a dove flying towards the ark carrying a branch from
an olive tree.
Indian stories tell that the god Brahma appeared to Mano in the form of a fish,
instructing him to build an ark, to enter in it together with seven righteous individuals.
He tied the ark to the horns of a fish that swam dragging it for several generations; and
coming out of that ark, he was instructed to recreate the world anew.

c- The Greek antiquities: It came that the god Jupiter instructed Diocalion,
the righteous, to enter into an ark, together with his wife and the rest of his family.
And as the ark landed on the mountain of Partasus, a dove told him that the rain had
come to an end. So he came out to offer thanksgiving sacrifices.
d- Monuments of Phrygia in Asia Minor: It was said that Apachus, which
is a word thought to be derived from Noah, when he heard of the great flood, he
cried for peoples sake. In Apamia in Phrygia, some coins were discovered, on
which the image of an ark with people inside, were engraved; with birds outside the
ark, one of which carries a branch from an olive tree. On the side of the ark there was
a picture of the same people offering thanksgiving sacrifices for their safety. The name
Noah was engraved on these coins. The old name of that city was Kepotosh,
meaning ark, for its people believed that the ark landed at their city.
e- In Persia, China, Phoenicia, Syria, Armenia and the tribes of Mexican
Indians: other similar stories were found among the remains of the peoples.
These old traditions, although mixed with legends, yet they reveal the
existence of a real actual episode, delivered to humanity, but distorted through pagan
worships.

1- SONS OF GOD AND DAUGHTERS OF MEN


Now it came to pass, when men began to multiply on the face of the earth,
and daughters were born to them, that the sons of God saw the daughters of men, that
they were beautiful, and they took wives for themselves of all whom they chose (Gen.
6:1-2).
St. Augustine, in his work The City of God, mentioned two cities, one of
them is earthly while the other is heavenly. The first represents the wicked, attached to
the earthly, while the other represents the believers attached to the heavenly. That is
why when dealing with that phrase before us, he saw in the marriage of the sons of
God to the daughters of men, a mixing of the two cities, something that would corrupt
the citizens of the heavenly city. Against this issue the apostle Paul warned saying:
Do not be unequally yoked together with unbelievers. For what fellowship has
righteousness with lawlessness? And what communion has light with darkness? And
what accord has Christ with Belial? (2 Corinthians 5:14-15)
The expression Sons of God in the Septuagint version came as Angels, while
the exact translation from the Hebrew is Sons of gods... That is why St. Augustine,
who depends more on the Septuagint translation, asked himself: Could angels marry
human women? And as his answer was a somewhat long one, I shall concisely present
its main points1:
(1) The word Angelos in Greek, means a messenger. So, the word Angels
may refer to the ministers of God, thus the Sons of God or His ministers were
preoccupied with marriage to wicked women instead of being preoccupied with the
ministry to God.
(2) St. Augustine says that, in his days, certain myths appeared among pagans
claiming that some demons assaulted on women carnally with profanity - this could
never be attributed to the angels of God. So the saying of the apostle Peter: For if
God did not spare the angels who sinned but cast them down to hell and delivered
them into chains of darkness, to be reserved for judgment (2 Peter 2:4), does not
imply their fall into carnal lusts with human women, but their fall into the sin of pride,
1

City of God 15:23.." "

before the creation of man.


(3) The expression the sons of gods came in the translation of Aquila. It
applies to believers, of whom was said: I said You are gods, and all of you are
children of the Most High (Psalm 82:6). In other words, what the Holy Scripture
referred to, either by angels or sons of gods, are the descendants of Seth, who were
supposed to live like angels and ministers of God, inflamed with the divine fire of
love, or like sons of God. But it happened that they were attracted to the wicked
daughters of Cain, because of their beauty. Through that, the righteous intermixed
with the wicked, and all were corrupted. And there was need for a general renewal of
the whole creation through the water of the great flood. The Lord declared his
dissatisfaction by saying: My Spirit shall not strive with man forever, for he is indeed
flesh; yet his days shall be one hundred and twenty years (Gen. 6:3). As man
deviated to wickedness, God declared that His Spirit shall not strive with him forever.
Namely, it will not abide in him as long as his conduct is evil, and that his days shall
be shortened to 120 years. That was realized gradually after the great flood; and
although He allowed some to live longer, yet they lived with no vitality (for they
abode in evil). The 120 years probably meant the duration it took Noah to warn the
people before he finally entered into the ark.
His saying My Spirit shall not strive with man probably meant that, as long
as man insisted on his evil and stubbornness, he will be deprived of the admonition of
the Holy Spirit, for God will deliver him to an outcast spirit. Some believe that the
expression My Spirit does not apply to the Holy Spirit of God, but to the spirit that
God granted to man for it wouldnt remain in the body forever, but He would
withdraw it after 120 years. However, this view is not acceptable.
It is to be noted, that as man deviated to carnal lust, God called him flesh; or
body as in the Septuagint version. It is as though, with his carnal behavior, he
became like a body with no spirit; because the body with its lusts enslaves the spirit as
well, and leads it according to its ways. Concerning this, St. John Chrysostom says:
[As those with the wings of the Spirit, make the body spiritual; so also those who
deviate and become slaves to their bellies and their lusts, would make the soul carnal,
not in the sense of its essence, but would corrupt its noble origin1.] He also says:
[Although they have souls, yet, as they became dead in them, He called them flesh.
With a similar sense, the pious, although they have bodies, we say that they are all
souls or all spirits... The apostle Paul says about those who did not consummate the
works of the flesh: But you are not in the flesh (Romans 8:9). Whoever lives in
luxury, is not living in soul nor in spirit, but in flesh2.]
Thus, as the sons of God preoccupied themselves with matters of the flesh
getting attached to the daughters of men, they turned into flesh and became nonspiritual. The fruit of that action was begetting giant children, who are fond of
contemporary dignity, saying: There were giants on the earth in those days... Those
were the mighty men who were of old, men of renown (Gen. 6:4). It is as though,
every sin would drag on another; or as if man, delivering himself to weaknesses,
would become sins toy, each throwing him to the other. The sons of God started by
looking and admiring the carnal beauty of the sons of men; then they disregarded their
spiritual mission, and turned to carnal thoughts; they became body, and begot
violence, love of contemporary dignity, instead of the fruits of the Spirit, compassion,
1
2

In Rom. hom 8.
In 1 Tim. hom 13.

meekness and humility!

2- THE RIGHTEOUS NOAH


Then the Lord saw that the wickedness of man was great in the earth, and
that every intent of the thoughts of his heart was only evil continually. And the Lord
was sorry that He had made man on the earth, and He was grieved in His heart. So
the Lord said, I will destroy man whom I have created from the face of the earth,
both man and the beast, creeping thing and birds of the air, for I am sorry that I have
made them. (Gen. 6:5-7)
It was not possible for God, the Holy One, to bear the evil that prevailed on the
earth, or to accept encountering the soul He created as His dwelling place, to see that
every intent of its thoughts was only evil continually. That is why He was sorry that
He had made man on the earth. When the Scripture says: was sorry or was grieved
in heart, we are not to understand these expressions as reactions of anger; but it is the
language of the Scripture directed to us humans, to understand and comprehend the
bitterness of sin in itself, and the impossibility of fellowship between the divine
holiness and the human corruption. St. Augustine interprets the meaning of Gods
regret that He had made man by saying: [The wrath of God is not a reaction that could
disturb the clarity of His mind (God forbids!), but it is rather a verdict through which
sin will be condemned1.] And he says: [The unchangeable (God), changes things, and
does not regret - like man about anything He did; as His decision in everything is
steadfast, and His knowledge of the future is a sure thing; But, in case, He does not
use such expressions, it would not be possible be apprehended by people who need to
be addressed in a way familiar to their minds, for their own benefit; in order to warn
the arrogant, to wake up the loose, and to satisfy the prudent. That would never be
realized unless He first bows, descends to where they are, and talks in their language.
By proclaiming that all animals on the earth and in the air will die, he meant to reveal
the enormity of the catastrophe that was about to happen. That does not imply that the
dumb animals have committed any sin2.]
Thus, St. Augustine sees in Gods proclamation that He was sorry that He
had created man, a way of modestly addressing us in our own language, in order to
realize how far it became impossible to keep our fellowship with God, the source of
our life, not because of a change of Gods heart toward us, but because of our own
change, through accepting the corruption which is foreign to God insistently. As to
His threatening to destroy all animal and bird life, that was out of His supreme love, in
the hope that we would reconsider our situation, and would appreciate its seriousness.
So in case we repent He would accept us.
It is amazing, that, amid this painful portrait, declared by God to human kind,
He does not disregard a single individual who walked in righteousness amid a wicked
generation; as the Holy Bible says: But Noah found grace in the eyes of the Lord
(Gen. 6:8). In the middle of that pitch darkness, He does not disregard a beautiful
shining, even if it seems to be a small and pale. In every generation, God rejoices in
His saints, even if they were a small remnant amid the corruption that fills the earth.
God testifies to Noah, Noah was a just man, perfect in his generation (Gen. 6:9).
As to saying, in his generation, this reveals that his righteousness and perfection
were not absolute; but if compared to the corruption that prevailed in his days, for
mans righteousness is relative.
1
2

City of God 15:25.


City of God 15:25.

3- CORRUPTION OF THE EARTH


The earth also was corrupt before God, and the earth was filled with
violence... For all flesh had corrupted their way on the earth (Gen. 6:11-12).
It is to be noted that the word earth is repeated several times in this chapter,
especially between the verses 5 and 13, being mentioned 7 times. This repetition
reveals how God longed to see in the human life a heavenly mark, yet as man got
corrupted, he became a dusty earth carrying corruption. And in order not to think that
the material of the earth, or what it carried of resources and fruits etc. had been
corrupted, He confirmed: for all flesh had corrupted their way on the earth,
namely, that the corruption of man had distorted all the dumb creatures.

4- THE ARK OF NOAH


God revealed to His servant Noah what He was going to do, saying to him:
The end of all flesh has come before Me, for the earth is filled with violence through
them; and behold, I will destroy them with the earth (Gen. 6:13).
God could have instructed Noah to build the ark, and he could have obeyed in
faith and trust. But God, with His love for mankind, longs not to be the One who
comments and is to be obeyed, but rather a loving Friend, who converses with man, to
reveal to him His wisdom and mysteries, and as said by the Psalmist: The secret of
the Lord is with those who fear Him, And He will show them His covenant (Psalm
25:14).
He revealed to him that, although He is destroying them together with the
earth, destruction is the natural consequence of the corruption they have chosen by
themselves. That is obvious in His saying: The end of all flesh has come before Me,
as though He is saying: I did not want it that way, but they have created for themselves
a destruction that would bring about their end; they have chosen it with their own free
will.
Now, although the wicked have done that to themselves, bringing destruction
even to the whole earth, yet God, in order not to let His children be destroyed together
with them, He instructed Noah to build an ark for his deliverance. The Holy Scripture
presented to us a very detailed and accurate account of the story of the ark, and with
some detail because of the symbolic significance of the ark in connection to our
salvation by the cross.
(1) Importance of the ark: In our study of Baptism1, we noticed how the
liturgies of the Church, and the sayings of the Fathers, have cast the light on the ark of
Noah, on account that the great flood was a symbol of the true work of renewal of the
human nature, and the ark, a symbol of the cross that carried Christ nailed for our
sake, thus carrying in Him the Church, which is His holy body. The old man had to be
destroyed in the water of Baptism, so that the new man, that had been made in the
image of its Creator, would be set to carry the newness of life, or that life raised from
the dead in Christ Jesus (Romans 6:3-4). It is as though the great flood, as a symbol of
Baptism, separates between the old life of darkness, and the life shining with the light
of the resurrection of the Lord Christ Jesus. That thought of Church Fathers came as
an extension of the apostolic thought; as the apostle Peter says: When once the
longsuffering of God waited in the days of Noah, while the ark was being prepared, in
which a few, that is, eight souls were saved through water. There is also an antitype
which now saves us, namely baptism, not the removal of filth of the flesh, but the
.- : 1

answer of a good conscience toward God) through the resurrection of Jesus Christ
(1 Peter 3:20- 21).
Since we have already presented the liturgical and patristic thought in this
concern1, I shall only mention few more words:
God created man from dust, renewed him by water, let him grow by His Spirit,
and trained him by the word of adoption and salvation, guiding him by the holy
commandments, in order to turn man, born of dust, into a heavenly sanctified
being, on His coming2.
St. Clement of Alexandria
In the great flood - in the days of Noah - all people died, except for Noah and his
family... So, the outer man perishes, but the inner one is renewed. This does not
only happen in the water of Baptism, but also by repentance, when the lusts of the
flesh perish, and the spirit grows. As we are taught by the apostolic authority,
saying: For indeed as absent in body, but present in spirit, have already judged,
as though I were present deliver such a one to Satan for the destruction of the
flesh, that his spirit may be saved in the day of the Lord Jesus (1 Corinthians 5:35)3.
St. Ambrose
(2) Material of the ark: Make yourself an ark of gopherwood (Gen. 6:14).
According to the Septuagint version of square boards. St. Augustine believes that it
refers to the Church4, or to the steadfast and well-established life of saints as the
square boards, whatever their movement is, remain standing upright5.
St. Ambrose says: [You see water, wood, and a dove! Do not get confused! In
the water, the body is emerged to get all its sins cleansed, and all its evil buried. On
the wood, the Lord has been nailed as He suffered for our sake. And in the appearance
of a dove, the Holy Spirit descended, as we read in the New Testament. He who grants
peace to your soul and mind and the raven is a symbol of sin that goes not to return, as
righteousness is kept in you in the side and outside6.]
Origen7 sees in the wooden square boards with right angles a reference to the
prophets and apostles, through whom the library of divine knowledge is set in the
soul. Seeing in the ark a symbol of entrance into the secrets of the knowledge of God
through His Divine Word.
(3) Dimensions of the ark: If the ark refers to enjoyment of free salvation of
the Lord Christ, and to entrance into knowledge of exalted secrets of God through the
cross; to be called by Origen the library of divine words or the library of divine
knowledge, that is why its dimensions, from length, to width, to height, would refer
to faith, love, and hope, as he says: [Whoever is capable of listening to the words of
God, and to the divine commandments, despite the burden of evil and the enormity of
transgressions, disregarding the corruptible things, would be able to build in his heart
an ark of deliverance, and to dedicate in his soul a library of divine words; and so
would be granted faith, love, and hope, as length, width and height. Faith in the Holy
.- : 1
2

Paedagogus 1:7.
Duties of the Clergy 3:18 (108).
4
On Ps. 87.
5
City of God 15:26.
6
On Mystr. 3:11.
7
In Gen. hom 2:6.
3

Trinity is the length that extends to eternity; the width is love displayed in delicate
emotions; and height is hope that would carry him to where heavenly Truth is, as
while we are on earth, our citizenship is in heaven (Philippians 3:20)1.] In more
detail he says that length is 300 cubits, as the figure 100 refers to the reasonable flock
of Christ (Luke 15:4-5), of which the Lord Christ is keen not to lose a single sheep;
that flock is sanctified through its knowledge of the Holy Trinity (100 x 3), or faith in
Him. As for the width of the ark, it was 50 cubits, and as we saw in our study of the
Book of Exodus, and that of Numbers, that the figure 50 refers to forgiveness of sins2,
as what used to occur in the year of the Jubilee (50 years), when a general amnesty is
proclaimed, together with a liberation of slaves and land. And as also happened on the
day of the Pentecost, when the Holy Spirit descended over the disciples in the upper
room, to grant the Church a heavenly nature, free from sin. Width refers to love, that
forgiving love of God, and our love that covers the weaknesses of others. As to the
height of 30 cubits, that refers to the rise of man to God, as Joseph did, when he set
forth, at the age of 30 years, from the prison to the palace, to take over the government
of Egypt. Therefore, let the spiritual ark be built in us, so that we would have the true
experimental knowledge: its length being the living faith in the Holy Trinity; its width,
the true love for God and men, and its height, the hope in heavenly.
St. Augustine3 sees in the dimensions of the ark (300 x 50 x 30), a symbol of
the body of the Lord Christ: A mature man, according to this saint has a length equal
to 6 times his width between his sides (300 x 50), and 10 times his height (his
thickness from the back to the chest) (300 x 30). It is as though the ark refers to the
Incarnated Word of God, who carried us in Him to deliver us from the great flood, to
His new land.
(4) Covering it inside and outside with pitch: As Origen says: [He wants us to
be saints from outside, and with pure heart inside, well protected from every side with
the virtue of fulfillment (the outer pitch), and purity (the inner pitch)4.]
(5) The side door: St. Augustine says: [This, no doubt refers to the wound by
the spear, in the side of the crucified, through which those coming to Him would
enter, and from it secrets by which believers in Him would enter into His fellowship
would pour out5.]
(6) The three decks: St. Augustine6 sees in these three decks a living portrait
of the Church assembled of all peoples and from all nations, consummated from the
descendants of the three sons of Noah: Shem, Ham, and Japheth. The three decks may
also refer to the three virtues instructed by the apostle Paul: faith, hope, and love. He
also sees in them the believers who delivered three different quantities of crop:
hundred-, sixty-, and thirty fold (Matthew 13:23; Mark 4:8), or represents the
heavenly city or eternal Church, that embraces in its membership pure married people,
as well as widows, and pure virgins.
Origen7 sees in the three decks a reference to the three ways of interpretation:
the literal, the moral or ethical, and the spiritual interpretations. Whoever stops at the
1

In Gen. hom 2:6.


. 2

City of God 15:26.


In Gen. hom 2:4.
5
City of God 15:26.
6
City of God 15:26.
7
In Gen. hom 2:6.
4

literal interpretation, will be like him who settled down in the lower deck, together
with the animals; while he, who rises to the moral then enjoys the spiritual
interpretation, will be like the righteous Noah and his family in an encounter with
God.
(7) Noah and his family in the ark: Origen says: [Through ascending the
successive decks of the ark, we reach Noah himself whose name means (comfort) or
(righteousness); Noah is Jesus Christ, as, the words of his father Lamech do not apply
on the old Noah, This one will comfort us concerning our work and the toil of our
hands, because of the ground which the Lord has cursed (Gen. 5:29... Look at our
Lord Jesus Christ, of whom is said: Behold; The Lamb of God who takes away the
sin of the world (John 1:29); Christ has redeemed us from the curse of the Law,
having become a curse for us (for it is written, Cursed is everyone who hangs on a
tree (Galatians 3:3). And He also says, Come to Me, all you who labor and are
heavy laden, and I will give you rest (Matthew 11:28). Here you are, seeing Him as
truly granting rest to humanity, and redeeming the earth from the curse1.]
And St. Peter, the apostle, noticed that the souls saved by the ark were eight (1
Peter 3:20-21); This figure refers to the Church hidden in the cross of the Lord Jesus
Christ; or refers to its heavenly nature, and its new features, through its enjoyment of
the resurrected life in Jesus Christ. We know that figure 8 refers to life after time; as
the figure 7 refers to the days of the week, the figure 8 signifies crossing the frontier of
time.

In Gen. hom 2:3.

10

CHAPTER 7

THE GREAT FLOOD


Amid the corruption of the earth, the Lord declared His redemption of
humanity, through the events of the great flood and the renewal of the earth, the
matter that carried a symbol of the salvation work of the Lord Christ.
1- Gods care for Noah
1-5.
2-Entering the ark
6-9.
3- The great flood
10-16.
4- Water rising high above the earth
17-24.

1- GODS CARE FOR NOAH


In His exalted care for His children, God says: Come into the ark, you and all
your household, because I have seen that you are righteous before Me in this
generation (Gen. 7:1). How wonderful it is to see God testifying to His children,
with such a true testimony! If humanity, in those days, brought destruction over itself
and the whole world, yet God remains testifying to the righteousness of Noah; and for
his sake, He cares for him and his household, planning his deliverance through the ark
with such great accuracy, fixing its dimensions, the kind of wood to use, number of its
decks, number and locations of windows etc.; then the number of clean and unclean
beasts and birds together with everything that creeps on the earth, besides the
necessary provisions. He also instructed him to let all this in, within 7 days, and fixed
40 days and nights for the rain to pour on the earth (Gen. 7:4). All that for the sake of
one righteous man, to establish a covenant with him (Gen. 6:18); and here we notice:
a- Some believe that it took Noah 120 years to warn the wicked people, while
he was busy building the ark before their eyes, to confirm the truth of Gods warnings.
Those depend for their view on the phrase, Yet his days shall be one hundred and
twenty years (Gen. 6:3). A view also adopted by many others, even in the days of St.
Augustine1. Anyhow, Noah, in his age of 600 years was a subject of peoples
ridicule, to build such a huge ark in his old age to escape a great flood, that was,
according to them, a product of his imagination. Unfortunately, many people took part
in building it, earning wages for their work from the righteous man, and did not think
about entering it to deliver themselves. In that, they represent some of the ministers of
the word, who preach the evangelic truth as a job to earn their living; and as they do
not live it, they perish, while others are saved, receiving the word from them in faith!
That is why, the apostle Paul proceeded cautiously in his preaching, saying: But I
discipline my body and bring it into subjection, lest when I have preached to others, I
myself should become disqualified (1 Corinthians 9:27).
b- Then the Lord said to Noah... You shall take with you seven each of every
clean animal,...; two each of animals that are unclean,; also seven each of birds of the
air, a male and his female of each (Gen. 7:3). Some see that thus, the number is too
great to be accommodated by the ark. So they claimed that the great flood had to be
local and not general over all the regions of the earth, therefore Noah committed
himself to animals and birds that only live in his surroundings. But those vast and far
continents that were still uninhabited by man, embraced animals and birds that
survived until after the great flood. St. Augustine, on the other hand, believes that the
ark was so huge, and that the cubit mentioned here, was a geographic cubit, that
measured six times as the regular cubit; the ark thus could accommodate all animals
1

Cf. City of God 15:27.

and birds, etc.1


c- Some believe that the phrase seven each of every clean animal, a male and
a female, indicates that Noah took, of every kind, seven males and seven females,
probably to offer of them sacrifices to the Lord, besides feeding on their flesh, he and
his household. Others believe that that phrase can be interpreted, that he took seven of
each kind: three males and three females, beside a seventh animal to be offered as a
sacrifice to the Lord.
d- God did not instruct Noah about which of the animals are clean and which
of them are unclean; As the Mosaic Law was not yet declared. Therefore, some
believe that the statute of clean and unclean animals was given by God orally to
Adam, and was delivered by tradition to successive generations. And when the
Mosaic Law came it registered what was already set, but with more details.
e- The rain poured for forty days and forty nights; which is the same period of
fasting by the Lord Christ, and also by Moses and Elijah. In our study of the gospel
according to the Evangelist Matthew2, we saw that the figure 40 refers to the days of
our life on earth; as though that as long as we are living on earth, we ought to be
hidden in the ark from the waters of the great flood to remain protected in the Church
of Christ by faith, so we do not perish. If the great flood refers to Baptism, then the
old man would have been destroyed, and we wouldnt enjoy the new man. The
pouring of rain for a duration of 40 days and 40 nights, refers to the commitment of
the believer to remain all his life on earth reacting with the blessings of Baptism,
through continuous repentance, in order to practice the renewed life, not all at once
for a limited time, but for a lifetime, with no end. His outer man perishing every day,
while his inner man is renewed, setting forth stronger and stronger, and from glory to
glory!

2- ENTERING THE ARK


Noah, 600 years of age, entered into the ark with his wife, his sons and his
sons wives, beside all animals and birds... as God has commanded Noah (Gen.
7:9). There was probably no natural indication of any flood, yet the procession started
and continued to proceed to the ark as for seven days, motivated only by Gods
commandment to Noah, and the obedience to it with faith in Gods promises. While
the world was mocking Noah, he was torn with grief for his brothers sake, yearning
to take all of them into the ark to be saved. The seven days duration of the procession,
it refers to the Church that opens the doors of hope before all men for all days of the
week, namely, all days of our sojourn on earth. For it receives every human being,
even at the last breath of his life!
It is to be noticed that Noah and his sons were married, each to only one wife,
like their father Adam.

3- THE GREAT FLOOD


The Holy Scripture described the event of the great flood with great accuracy.
It started on the seventeenth day of the second month of the 600th. Year of Noahs
age (Gen. 7:10), that is the year 1656 of world history, or about the year 2349 BC
according to the Hebrew calendar - in the middle or the end of the month of
November3. Rain kept pouring for 40 days (Gen. 7:12), and water prevailed on the
earth one hundred and fifty days (Gen. 7:24). Water dried up from the earth after
1

Cf. City of God 15:27.


. 2

Edersheim: The Bible History, V. 1. p. 45.

371 days from the beginning of the great flood, when God commanded Noah to leave
the ark (Gen. 8:13-16), on the 27th. day of the second month of the 601st. year of
Noahs age (Gen. 8:14), counting the year as 360 days according to lunar months.
In the present context we notice the following:
a- The expression All the fountains of the great deep were broken up, and the
windows of heaven were opened (Gen. 7:11), indicates that great flood was not only
caused by the heavy rains, but the whole earth became, as though it turned into
fountains and springs gushing water with no end. Anyhow, if the believer, in his life,
carries a consistent great flood, through continuous life of repentance, God will draw
out of his earth (body), fountains of great deep, to sweep away and destroy every evil,
and will grant his heavens (soul) incessant spiritual rains, to work with the same spirit
together with the body, that is, sanctified in the Lord. Thus, the sanctified body in the
Lord, would work together with the soul, by the Holy Spirit of God, through the
continuous repentance, in order that all features of the old life would come to an end
in him, and he would always enjoy the strength of the new life in the Lord Jesus
Christ.
b- The Holy Scripture says: And the Lord shut him in (Gen. 7:16). The door
remained open 7 days to receive the procession coming to enjoy the fullness of
salvation; but as the days of our life come to an end, the door will be shut out.
However, those inside will be kept safe and doom cannot cross over to them, while
those, still outside, will be denied enjoyment of the glories inside. This is what the
Lord Christ proclaimed in His talk about the kingdom of heaven, simulating it to
virgins entering with the Bridegroom; and as time comes, with the arrival of the
Bridegroom, Those who were ready went in with Him to the wedding and the door
was shut (Matthew 25:10).
It is amazing that God, Himself shuts the door; as it is said, And the Lord
shut him in. He, alone, has the keys of David; He who opens and no one shuts, and
shuts and no one opens (Revelation 3:7). He opened for us the gates of Paradise by
the key of His cross, to enter with and in Him in the fellowship of His glories; and he
shuts us in, eternally with Him, so as the evil enemy would never approach us.

4- WATER RISING HIGH ABOVE THE EARTH


The phrase: Water rose high above the earth, or phrases that have the same
meaning are often repeated often (Gen. 7:17, 18, 19, 20, 24) - and the higher the water
rose, the higher the ark moved about on the surface of the water (Gen. 7:18), rising
above the high mountains under heaven (Gen. 7: 19). Water remained so risen above
the earth for 150 days.
If man, in his love for the earthly, became (earth) and (dust), the water of
Baptism can cover him up, to kill in him works of the old man, with his soul rising
high, by the cross, seeking the heavenly. And if man, in his pride became a mighty
and solid mountain, water would entirely cleanse him to become a holy mountain,
carrying the fragrance of life, that is in Jesus Christ, instead of that old life
characterized by pride.
We can say, that the more the believer is subjected to temptations that
resemble the water of a great flood yet as we are indeed inside the ark - the Church of
Christ, even if the ark is shaken for some time, yet temptations surround us, but would
never enter into us. They would attack us but would lift us up as water did with the
ark; and the believer would remain, through temptations, elevated in the eyes of God,
so that when the days of affliction comes to an end, he would settle down on the top
of a mountain, and thus stays glorified in the Lord.

CHAPTER 8

NOAHS SALVATION BY THE ARK


As the old world perished by the water of the great flood, the new world was
set, represented by Noah and the members of his family. God Himself cared for their
salvation and the renewal of the earth, and received the sacrifice of man as a pleasing
fragrance, to enter with him into a new covenant.
1- Wind passing over the earth
2- Sending out a raven and a dove
3- Removing the covering of the ark
4- Noah gets out to the new earth
5- Building an altar for the Lord

1-5.
6-12.
13-14.
15-19.
20-22.

1- WIND PASSING OVER THE EARTH


Then God remembered Noah, and every living thing, and all the animals that
were with him in the ark; and God made a wind to pass over the earth, and the water
subsided... decreased continually until the tenth of the month. In the tenth month, on
the first day of the month, the tops of the mountains were seen (Gen. 8:1, 5).
If God has shut Noah in, yet He will never forget him amid the waters, but,
like a Potter, who watches over a clay pot inside the furnace, to take it out in due time
as a pot of dignity. For Gods aim is that all of us be a pot of dignity, so He waits for
due time that this may be fulfilled but not against our will. For the sake of the
righteous Noah, fountains of the great deep were broken up, and the windows of
heaven were opened, to cleanse and renew the earth for him, to let him enjoy a new
world in place of the old one. And for him, He shut him in, to protect him against all
surrounding currents. For his sake, he also made a wind to pass over the earth. We
know that the two words: wind and spirit in Hebrew are one and the same... It is
as though God, amid the water of Baptism, pass with His Holy Spirit, to sanctify our
earth; to set us as members of the body of Christ, and a temple for His Holy Spirit.
St. Clement of Alexandria says: [God creates man from dust, renew him by
water, and let him grow by the Spirit1.]
Now, as the water quieted down and retreated, the ark rested, on the
seventeenth day of the seventh month, on the Mountain of Ararat in Armenia - its
name derived from the Acadian word, Ararto, meaning a high place - It probably is
the summit now called in Turkish, Aghri-Dah, that is 16916 feet above the sea
level.
On the first day of the tenth month, the tops of mountains of lesser height
began to show. If figure 10 refers to the Law, as man starts his life with the
commandment (the spiritual Law), in him will appear the tops of the mountains of
virtue that were previously covered and disappeared because of our sins. If the ark Christ - rests inside us as though on the mighty and solid Mountain of Ararat, He
would transfigure inside us, and the pious life would appear in our depths, as tops of
living mountains, when we receive His spiritual Law, to be as though on the first day
of the tenth month.

2- SENDING OUT A RAVEN AND A DOVE


It came to pass, at the end of forty days, that Noah opened a window of the
ark which he had made. Then he sent out a raven, which kept going to and fro (Gen.
. 1967 : 1

8:6, 7) setting forth to where the corrupt corpses are, then to return to stand outside
the ark. He also sent out a dove... But the dove found no resting place for the sole of
her foot, she returned into the ark to him... so he put out his hand and took her, and
drew her into the ark to himself. And he waited yet another 7 days, and again he sent
the dove out from the ark. Then the dove came to him in the evening, and behold, a
freshly plucked olive leaf was in her mouth... So he waited yet another 7 days and sent
out the dove, which did not return again to him anymore (Gen. 8:8-12).
St. Augustine says: [If the ark refers to the Church, both the dove and the
raven were found therein. Noah had sent those two species of birds, he had the raven
and dove two If the ark is truly a type of the Church it is seen, by necessity, through
the great flood of this world, to include both the doves and the ravens. What are the
ravens? Those who seek their own. And what the doves? Those who seek the things
which are of Christ Jesus (Philippians 2:21)1.]
The raven refers to the sin which must be cast away; to set forth and so never
returns to the ark, but keeps going to and fro, hesitating between the corrupt corpses
and the ark from outside. Noah would not put out his hand to take it in as he did with
the dove.
St. Ambrose says: [The raven is a symbol of sin that goes never to return. If
righteousness is kept in you inside and outside2.] And St. Jerome says: [The raven
was sent out of the ark, and did not return; Afterward the dove proclaimed peace on
earth. Likewise, in baptism, the devil, the meanest of birds, is driven away, then, the
dove of the Holy Spirit proclaims peace on our earth3.] And he also says: [If the world
falls into sin, nothing would be able to cleanse it, but the water of a great flood. The
dove of the Holy Spirit flew to Noah after the raven went far away, and became as
though it was heading toward Christ in the Jordan (Matthew 3:16); came carrying
with her beak a branch that symbolizes to reform and light, to give the whole world
the good news of peace4.]
If the raven has found food and a resting place for the sole of its feet, among
the corrupt corpses, Yet the dove (the believing soul) would never find rest except in
the hands of Noah... It came out of the ark three times:
a- The first time it found no resting place for the sole of its feet; as a reference
to the soul, inflamed by the Holy Spirit - the heavenly dove - which cannot settle
down or rest among the corrupt corpses; it is attracted in her exile toward the ark, to
find the hand of her Christ put out to carry her in His bosom, as her resting place.
b- In the second time, it went out to the world, to return proclaiming the peace
of Christ through the new world, after the disappearance of corpses and uprooting of
corruption, through the new life in Jesus Christ. St. Augustine5 sees in the olive
branch a symbol of peace from several aspects; the first is that the olive tree is
evergreen, as though it represents man filled with peace, who would never lose his
greenness by storms. From another aspect, if another fluid like water is poured on
olive oil, it would not corrupt, but would float over the other fluid without mixing
with it. It is as though, like man, who when knocked over by temptations, would
overcome them by floating over affliction.
c- In the third time, it went out of the ark, but did not return; not to desert
Noah, but to proclaim the setting forth of the whole procession toward the new earth;
1

In Ioan. Tr. 6:2.


In Mystr. 3.
3
Dial. adv. Lucif 22.
4
Ep. 96:6.
5
On Christian Doctrine 2:16.
2

as though representing man, set forth toward eternity, as a new life, not to be anymore
in body in the Church seen on earth, but, being a member in it, he sets forth to where
he encounters the whole procession on the clouds, to enter to the glories.

3- REMOVING THE COVERING OF THE ARK


Noah removed the covering of the ark and looked, and indeed the surface of
the ground was dry (Gen. 8:13).
That was in the six hundred and first year of Noahs age, in the first month, the
first day of the month..., as though Noah ends the six hundred years, to begin the
seventh generation of his age, by removing the cover of the ark, and looking at the
new earth through the ark. By that he refers to the Lord Christ - the true Noah - the
Leader of the Church, who dwells in its midst for her comfort. He works the 6 days
for the sake of salvation of his flock of 100 sheep (Luke 15:4), all along the days of
the Church life in strangeness on earth (6 100 = 600), up until the time comes to an
end, and the seventh day comes, which is the day of rest, God removes every cover, to
encounter Him face to face. And as said by the apostle Paul: For now we see in a
mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I
also am known (1 Corinthians 13:2). Thus, despite all what the apostle Paul enjoyed
of divine proclamations, fellowship with God, and a taste of heavenly life, he counted
himself, in all this, as though seeing dimly in a mirror, if compared to what he is to
gain in the eternal encounter with God, face to face.
St. John Chrysostom says: [God is hastening now to us, so that being
attached to him, we would know many things considered so far as secrets, and to
enjoy the very blessed life and wisdom1.]

4- NOAH GETS OUT TO THE NEW EARTH


In the second month, on the twenty-seventh day of the month, the earth was
completely dried, and God commanded Noah to get out; that was 8 weeks after
removing the covering from the ark, and by the end of the fifty-third week from the
onset of the great flood. The following is a simplified timetable of the events of the
great flood:
1- Noah enters into the ark and the great flood begins (17 / 2 / 600 of his age).
[Seven days after the instruction to gather the animals and birds (17 / 2 / 600).
2- The duration of the pouring of rain and breaking of all fountains of the deep. 40
days
3- Water prevailed on earth for 150 days, including the 40 days of the flood.
110
days
4- Waters decreased, and the tops of the mountains were seen (1 / 10 / 600)
74
days
5- Sending the raven out after 40 days (Gen 8:6-7) 40 days
6- Sending the dove out for the first time after 7 days 7 days
7- Sending the dove out for the second time
7 days
8- Sending the dove out for the third time
7 days
9- From sending the dove out to removing the covering of the ark (1 / 1 / 601)
29
days
10- From removing the covering of the ark to the coming out of Noah (7 / 2 601) 57
days
_____
371 days
1

In 1 Cor. hom 34:2.

The duration of events of the great flood, from its beginning to Noahs coming out of
the ark (a year, 360 days, according to lunar calendar and 11 days = 371 days}

5- BUILDING AN ALTAR TO THE LORD


The first thing that Noah did after he came out of the ark, was building an altar
to the Lord on the new earth that was cleansed by the waters of the great flood. As
though the Church can not offer the sacrifice of the Lord Christ (the Eucharist), before
the enjoyment of Baptism. For this reason, we find the Holy Scripture proclaiming for
the first time the building of an altar to the Lord; although sacrifices to the Lord were
surely offered to the Lord after man came out of Paradise.
God declared His pleasure with man after smelling a soothing aroma through
the sacrifice of reconciliation; confirming that He will never again curse the ground
for mans sake, because of his weakness. How amazing is the forgiveness of the Lord!
The new life began with worship through the sacrifice, as though through the
cross. So the curse was removed from the earth (Gen. 8:21)... Then man started to
work for his daily needs.
Finally, the offering of Noah was a symbol of the sacrificing work of Christ
the Lord in His Church. And as the priest says in the Liturgy: [Who ascended His
own, a sacrifice accepted on the Cross for the salvation of our race. He was as a sweet
aroma to His Good Father in the evening, in Golgotha1.]

The Coptic Vesper and Matins Services.

CHAPTER 9

RENEWAL OF THE COVENANT


As God smelled the soothing aroma from the renewed mans offering, He
blessed humanity, presenting it with a law to submit to, a covenant to attach it to Him,
and a mark to support him in the days of its sojourn on earth.
1- God blesses Noah and his sons
1.
2- The Law of Noah
2-7.
3- Renewal of the Covenant
8-17.
4- Noah and his nakedness
18-23.
5- Noahs prophesy on Canaan, Shem, and Japheth 24-28.

1- GOD BLESSES NOAH AND HIS SONS


God blessed Noah and his sons and said to them: Be fruitful and multiply,
and fill the earth (Gen. 9: 1)
As Noah and his sons left the ark to the earth, renewed by the water of the
great flood, God blessed them and granted them what He previously granted Adam
and Eve: Be fruitful and multiply, and fill the earth... as though man has started
anew; or as though the world set forth anew through Noah in place of the first Adam.
This blessing is actually a symbol of the blessing that the Church gained in the New
Testament through the true Noah - our Lord Jesus, the Grantor of comfort and rest. So
in place of the first Adam, we got the Second Adam; and in place of the first Eve, we
got the Church as a new Eve, through whom children of God would be born, multiply
and greatly grow. Through the first Adam, we got the carnal birth, and through the
New Adam or the New Noah, we got the spiritual birth.
St. Jacob of Serug says:
[Our first father was smitten by the serpent, that took him down to Hades,
where he is humiliatingly thrown amid mud and worms.
This is our first father, and that is where he is.
If this destiny didnt change then we would have been in great humiliation
Get away, O listeners, from that horrible humiliation, and seek another Father
in heavens.
Hasten to Baptism and seek her as your mother. She will present you with a
rich Father filled with all goodness.
She will give birth to you, even if you are an old man, to make of you a son
beloved to your royal Father1.]
St. Augustine says:
[We have two births: One of them earthly and the other heavenly; one from the
body, and the other from the Spirit; one of a corruptible nature and the other of an
eternal nature; one from a man and a woman, and the other from God and the Church;
one make us sons of the body, and the other makes us sons of the Spirit; one makes us
sons of death, and the other makes us sons of resurrection; one makes us sons of the
world, and the other makes us sons of God; one makes us sons of curse and wrath, and
the other makes us sons of blessing and love; one will bind us with chains of sin, and
the other will set us free of all its bonds2.]
. 1
2

In Ioan. hom 19.

2- THE LAW OF NOAH


If God granted humanity, through the water of Baptism, a blessing, to begin a
new setting forth, through Noah in place of Adam, He set for it a law in place of the
commandment He previously gave to Adam. That law, which could be called, the
Law of Noah, came to include the following items:
(1) Allowing eating flesh of animals, birds, and fish, He said to them: The
fear of you and the dread of you shall be on every beast of the earth, on every bird of
the air, on all that move on the earth, and on all the fish of the sea, they are given into
your hand. Every moving thing that lives shall be food for you. I have given you all
things, even as the green Herbs (Gen. 9:2, 3). Man was before, a vegetarian, but now
he was allowed to feed on animals, birds, and fish. Why? To prepare the way for
receiving the Mosaic Law, by which a priest is committed to eat from sacrifices, as a
symbol of enjoying the flesh and blood of our Lord Jesus Christ, according to His
saying: For My flesh is food indeed, and My blood is drink indeed. He who eats My
flesh and drinks My blood, abides in Me and I in him... and will live forever (John
6:54, 55). A sacrifice is not, as some pagans think, to avoid the wrath of God, as God
does not find pleasure in burnt offerings, and does not feed on flesh or fat, but the
Holy Sacrifice proclaiming the reconciliation of God with man, is a gift to man, by
which his soul and heart are fulfilled, on an exalted supernatural spiritual level.
(2) Having allowed the eating of flesh, He was warned against eating it with its
blood, to prepare the way to reveal the importance of the blood shed for our sake, as
an essential factor for atonement and redemption; as Without shedding of blood,
there is no remission (Hebrew 9:22), and With the precious blood of Christ, as of a
lamb without blemish and without spot (1 Peter 1:19).
Physically, forbidding man to eat or drink blood, was for protecting his own
health; and behaviorally, to protect him against being savage and violent. But,
spiritually, it is meant to sanctify blood, as representing life delivered for the sake of
salvation of man.
(3) Perhaps God considers that if man is allowed to eat flesh of animals, that
he would attack his fellow man, so He warned against shedding mans blood.

3- RENEWAL OF THE COVENANT


God established a covenant with Noah and his children, and made the rainbow
a sign of that covenant between Him and them, and between Him and their
descendants after them. As the chastisement came through nature (the great flood),
God set the sign likewise, openly in nature (the rainbow). Yet in the New Testament,
as Christ the Lord carried our chastisement in His body, He made the sign in Him
through the wounds of the cross.
A rainbow appears around the divine throne (Revelation 4:3; 10:1). That is
because the glory of God is not just might and greatness, but it is also love without
limit. The rainbow is the sign of love given by God as He set with Noah a covenant
after the great flood. And God remains, in His love for mankind, presenting to us love
through His covenant with us. That rainbow has several colors, proclaiming the
numerous gifts of God. As a bow, it refers to the weapon that was used in wars, as
though God defends us by His bow, yet without an arrow, as He does not like
shedding of blood; by Him we overcome sin, and tread over the devil1.
It is amazing how God, in His love for man, is proud of His covenant with
. : 1

him, saying: My covenant, and My rainbow (Gen. 9:11, 13)

3- NOAH AND HIS NAKEDNESS


Coming out to the new earth, that was cleansed by the water of the great flood,
Noah began to be a farmer, and he planted a vineyard (Gen. 9:20). He was not a
tiller of the ground (Gen. 4:2) as was Cain before him, but a Farmer who planted a
vineyard. Cain refers to man who puts his work in the earth and earthly, and his
energies in the worldly; but Noah, on the other hand, refers to Christ the Lord, who
came to us as a Farmer to plant His vineyard anew; that is the Church that became as a
new land, irrigated by the waters of the Holy Spirit, and cleansed by the holy blood of
the Lord Christ. In a Jewish tradition, it came that Noah found a little vine branch that
fell from Paradise, and he planted it1.
Anyhow, Noah most probably was not aware of the action of the fermented
juice of vine.., that is why some Fathers believe that he was the first man to
experience it2. Yet, if he became drunk, aware or not aware of its action, he became
uncovered in his tent (Gen. 9:21). The Holy Scripture underscored that weakness, to
confirm to us that salvation was not because of Noahs self-righteousness; if he was
righteous, that was because of Gods exceeding grace that supported him in his strife.
That situation revealed the following:
(1) Danger of drinking liquor that deprive man of his dignity, and bares him
even before his children. St. Jerome says: [Nobody should say that drinking is not a
sin; we read that Noah got drunk once; but God warns us not to think of him as an
addicted drunkard3.] He also says: [One hour of drinking, has bared Noah who, for
600 years remained dignified4.]
St. Ambrose says: [How far the authority of wine goes; it made him, whom
the water of the great flood could not overcome, naked5.]
Sin is truly the liquor that bares and disgraces the soul. But Christ the Lord is
the splendid clothing that covers the soul against its eternal disgrace. St. Jerome says:
[We are the garment of Christ; as he puts us on through our faith in Him, we also put
Him on as a garment for us.] And as the apostle Paul says: For as many of you as
were baptized into Christ have put on Christ (Galatians 3: 27). As we put on Christ,
He also puts us on6.]
(2) As Noah was bared, Ham saw his fathers nakedness; but Shem and
Japheth, inspired by the natural Law, were keen not to do the same. Here, the unity of
the natural and the written laws is revealed, as the law warns against exposing the
nakedness of the father or the mother. This should not be understood literally, as it
probably warns man against desecrating his step-mother, or a girl, against committing
evil with her step-father!... But what Ham did was ridiculing his naked father in the
literal sense of the word.
If we, in faith consider everyone as our father, mother, brother, or sister, it is
fitting for us not to bare anyone, but, as far as possible, cover him or her in love, in
Jesus Christ, who covers our sins.
1

Edersheim: The Bible History, V. 1. p. 55.


.( )2

On Forgiveness of Sins and Baptism 12.


Ep. 69:6.
5
Conc. Virgins 1:9 (53).
6
On Ps. 45.
4

(3) If Noah did wrong by getting drunk and naked, yet God, in His love did not
cover up the weaknesses of His men, but is turning these weaknesses to the good; as
He did when He turned the evil plan of Josephs brothers against him to his and their
good.
St. Jerome sees in this story of Noah, a symbolic portrait of what was to
happen to the Lord Christ, who drank the cup of passion, got naked for our sake on the
cross, and was ridiculed by the wicked (Ham), while the Gentiles (Shem and Japheth)
believed in Him. And as said by St. Jerome: [All this was said as a symbol of the
Savior who drank the cup of passion on the cross, saying: O My Father, if it is
possible, let this cup pass from Me (Matthew 26:39); He drank, got naked, and was
ridiculed by His elder son (Ham), namely the Jewish people, while His younger one,
namely the Gentiles, covered up His sufferings... And as the Lord got drunk through
His passion, so also the saints get drunk by the fragrance of their faith, get drunk by
the Holy Spirit. Finally, when the Holy Spirit descended upon the disciples, and filled
them, they talked in several tongues, to be accused to be full of new wine1.]
It is to be noted that St. Jerome counted Ham as the elder brother to Shem and
Japheth, representatives of the Gentiles. Anyhow, there is much controversy as to the
right order of seniority of Noahs sons: Some talk of them as Shem, Ham, then
Japheth, based on the fact that they were mentioned as such in many locations in the
Holy Scripture. And yet some others believe that, although Shem was not the
firstborn, yet he was put first, because from him, the great fathers: Abraham, Isaac,
and Jacob came, and from him came the ancient people, out of whom the Lord Christ
was born according to the flesh. What confirms this, is that, in chapter 10, the sons of
Japheth were presented first, followed by those of Ham, then of Shem.

5- NOAHS PROPHECY ON CANAAN, SHEM, AND JAPHETH


So Noah awoke from his wine, and knew what his younger son had done to
him (Gen. 9:24). Some believe that the younger son here, is Canaan the grandson of
Noah from his son Ham. But it is more probably Ham himself.
Origen believes that Canaan saw the nakedness of his grandfather and told his
father Ham. Ben Ezra says that Canaan went too far in ridiculing his grandfather.
Anyhow, it seems that Ham and his son Canaan both took part in mocking Noah;
representing by that those who crucify again for themselves the Son of God, and put
Him to an open shame (Hebrew 6:6), by their wicked deeds. Noah cursed his
grandson Canaan, blessed the God of Shem, and prayed for the goods for Japheth. His
word came to bear a prophecy concerning the future generations, in which the
following are to be noticed:
(1) Noah did not curse his son Ham, but his grandson Canaan; probably
because his grandson did the most ridicule. St. Justine2 believes that the son, who
was previously blessed, together with his brothers, by the mouth of God, could not be
cursed. From another side, calling Canaan a servant of servants, namely the lowliest
of the servants, is a prophecy about the Canaanites who challenged God, and deviated
to the defilements of the pagans, as for instance sacrificing their children to the idols
(Leviticus 18:25-28; Deuteronomy 20:17-18).
(2) When He talked about Shem, he blessed the God of Shem; as the Lord
was referred to the descendants of Shem, from whom came Abraham, Isaac, and
1
2

On Ps. hom 13.


Dial. ad. Trypho 139.

Jacob. And as St. Augustine1 said, that prophecy was realized by the birth of the Lord
Christ from them according to the flesh. If the name Shem, means high or
exalted, what name would be so, more than the Lord Christ, whose fragrance was all
over the world?!
(3) The prophecy concerning Japheth, whose name means enlargement, or
fulfillment, that May God enlarge (him), and may he dwell in the tents of Shem.
Shems dwellings - the Church of Christ - were enlarged to receive the Gentiles,
namely to receive Japheth in it.

City of God 16:2.

CHAPTER 10

THE NEW EARTH


After the renewal of the earth by the waters of the great flood, God filled it by
the descendants of Noah. But, despite that renewal, man got back to abiding in evil
that prevailed over the whole world.
In this chapter, the divine inspiration presents to us a genealogy of Noahs
descendants, that reveals the origin of old nations. Professor Kautysch of Haile says
that it is an absolutely unique record in this concern, that was supported by all
archeological discoveries1. It was formerly claimed that there are certain discrepancies
or flaws in that genealogy as far as the origin of peoples is concerned, but modern
discoveries came to be in accordance with this chapter.
The goal of this Scripture is not to display the origin of nations, as much as to
introduce us to the origin of the old nation, from which the Lord Christ, Savior of
world, came.
1- Descendants of Japheth
2- Descendants of Ham
3- Descendants of Shem

1-5.
6-20.
21-31.

1- DESCENDANTS OF JAPHETH
Japheth, meaning Let it be enlarged or extended2, was born to the 500
years old Noah (Gen. 5:32; 6:10). When his father got drunk and naked, he, together
with his brother Shem, behaved respectfully and wisely. That earned them a seemingly
obscure blessing (Gen. 9:27). That proclaimed a movement of the non-Semitic nations
(descendants of Japheth), to dwell in the tents of Shem, which, as some believe, refer
to the movements, more than once, of certain peoples and nations, to the bosom of
Christ or to His Church - He who came incarnated, a descendant of Shem, opening the
doors of His Church before all peoples and nations. Japheth generally represents the
Indo-European people3.
Here, seven sons of Japheth were mentioned. After whose names several
peoples were called, from which several others were derived. We shall not go here
into their details. His seven sons are:
(1) Gomer: a name that means in Hebrew highest perfection, especially that
of failure!4 The wife of the prophet Hosea carried that same name Gomer, the
daughter of Diblaim. The descendants of Gomer inhabited the north, to be called by
the Greek Historian Homer, People of the far north5. Herodotus mentioned that they
came to Asia from regions beyond the land of the Caucasians6, and settled down in
Capaducia, where they presented a threat to the Assyrian Empire, until defeated by
Aserheddon. Moving west, they occupied Asia Minor, where they entered more than
once into battles with Guges, the King of Lydia, at the end of which he was
eventually killed. He was probably the one called by the Holy Scripture by the name

. : 1
New Westminster Dictionary of the Bible, p. 446; McKenzie: Dictionary of the Bible, p. 413.
3
New Westminster Dictionary of the Bible, p. 446.
. : 4
5
Odyssey 11:14.
6
Herod. 4:11-12.
2

of Gog1. Afterwards, they were driven out of Asia (Lydia), by the Alyattes2.
(2) Magog: A Hebrew name meaning the land of Gog. The name Magog was
connected to Gog; the two names symbolized opposition to Christian faith (Revelation
20: 7-9).
In the Middle Ages, the Syrians called the land of the Tatar, Magog; while
the Arabs gave that name to the land located between the Caspian Sea and the Dead
Sea.
(3) Madai: From whose descent the empire of the Mades, that united with
Persia, came. They dwelt south and south-west of the Caspian Sea - of an area of
about 150, 000 square miles; known as Mades or Media.
(4) Javan: Father of the Greeks. the word Javan in the Holy Scripture
(Zechariah 9:13), means the Greek or Macedonian people, whose land was also called
Eonia.
(5) Tubal: mentioned together with Javan (Isaiah 66:19) and Meshech
(Ezekiel 27:13), in connection with slave trading. Gog had been the head of Meshech
and Tubal, the two people have been connected together, and known in Assyrian
history by the two names: Mushbi and Tabali, as very strong opponents of Assyria
in the twelfth century B.C. The descendants of Tubal probably dwelt in the land east
of Asia Minor.
(6) Meshech: It is believed that his descendants dwelt in the region next to
where Tigris and Euphrates rivers spring (Psalm 120:5; Ezekiel 32:26). Then moved
to the vicinity of the Dead Sea and the Caspian Sea; they were traders with Tyre
(Ezekiel 27:13).
(7) Tiras: From whose descendants, the Tirasian people came. They dwelt on
the islands and coasts of the Aegean Sea; they are probably the pirates of Turusha,
who invaded Egypt and Syria in the thirteenth century B.C., and were mentioned in
the records of Ramses the Third3.
From the descendants of these seven sons, came other peoples and nations,
actually this is not the right place to discuss them.

2- DESCENDANTS OF HAM
The word Ham means hot. That is why the god of the sun was called
Hammu, because of the heat of the sun and its warmness.
Ham was born to Noah when he was 500 years old (Genesis 5:32; 6:10; 9:24).
He, and his son Canaan behaved unwisely toward Noah, bringing a curse to Canaan
(9:23-27).
From Ham, through his four sons, came peoples that dwelt in south Arabia,
Nubia, Ethiopia, Egypt, and the Land of Canaan; although Egypt had been called by
the name of Ham in old poetry (Psalms 78:51; 105:23, 27; 106:22). His four sons
are Cush, Mizraim, Put, and Canaan:
(1) Cush: The word Cush, in Hebrew, means black. Cush, the firstborn of
Ham, gave birth to five sons who produced five peoples: Seba (meaning man),
Havilah (meaning province), Sebta (meaning striker), Raamah (meaning trembling)
and Sabtechah (meaning striker4). These peoples dwelt in mid and south Arabia. But
. : 1
2
3

Herod. 1:16.
New Westminster Dictionary of the Bible, p. 951.
. : 4

Seba departed to Africa (Ethiopia). That is why Cush, in the Old Testament, mostly
designates Ethiopia and Nubia (south of Egypt), and sometimes south and middle of
the Arabian Peninsula. In several dictionaries of the Holy Bible, Cush is considered
only as Ethiopia.
The descendants of Ham generally produced peoples and nations that were
opponents to the work of God and His people in the Old Testament. That is why the
Old Testament came to proclaim the divine wrath on these peoples, being symbols of
evil; Cush referred to the darkness of ignorance. And Egypt to the love of the world
that enslaves the soul. Besides that Canaan refers to the devilish work etc. Yet
prophecies of the Old Testament did not leave these peoples without hope, but
proclaiming the rejection of Gods people of faith, they also proclaimed the
entrance of these nations into the divine covenant. Thus, these nations that were
under curse because of their idolatry and defilement, became the sanctified bride
preparing for the eternal life in the bosom of the heavenly Father.
If the Holy Bible reveals that through the seed of Shem, the Son of God would
come incarnate as a descendant of Abraham, it likewise reveals the work of the evil
one, especially through the descendants of Nimrod, and through that of Canaan who
represented who opposed the work of God. Concerning Nimrod, the son of Cush, it
was said: He began to be a mighty one on the earth. He was a mighty hunter before
the Lord; therefore it is said: like Nimrod the mighty hunter before the Lord (Gen.
10:8-9). That mighty hunter established a reigning dynasty in Babylon, Shinar and
Accad. And, most probably, he was himself Gelgamish the Accadian, or the
Babylonian. Anyhow, Babylon turned to become later a symbol of pride and challenge
to God, as well as to the spiritual fornication (Revelation 14:8; 16:19; 17:1-5).
Babylon referred, according to St. Augustine1, to wickedness, and to the kingdom of
the deceitful antichrist2.
The word Nimrod means mighty or Mutinous. As to the saying A mighty
hunter before the Lord, it probably means that he was an arrogant, taking pride in his
might in hunting and his opposition to the Lord. Strangely enough, many of those
opponents to the Lord, were beast hunters like Esau; that is why St. Jerome says:
[Esau also has been a beast hunter and a transgressor. In all the Holy Scripture, while
we do not find a good hunter, we encounter many good fishermen3.]
The kingdom of Nimrod was in the land of Shinar, meaning Two Rivers,
probably because of its location between Tigris and Euphrates, the plains of the land
of Babylon. That kingdom included four principal cities at that time: Babylon,
meaning Gate of God; Erech meaning permanent; Accad, meaning straight; and
Calneh, namely a fortress.
Nimrod and his tribe were not satisfied with that region, but set forth to
Assyria, Nineveh dwelling place of the god Nin, Rehoboth Ir the spacious city,
Calah old age, and Resen.
(2) Mizraim: This name in Hebrew designating a double sense, is attributed by
some to Egypt being formed of two sections: Upper and Lower, or because the River
Nile divides it into two sides: east and west. But the most accepted view is that it was
called Misr in Arabic, after Mizraim in Hebrew, who inhabited it with his children,
before extending to the neighboring lands. His children are:
1

On Ps. 26.
. 2

On Ps. hom 20.

Ludim: From whom the people of Lud, or the Ludians came; they are different
from the Luds, descendants of Shem (Gen. 10:22). They dwelt west of the Nile, close
to Libya.
Anamim: The tribe of his descendants dwelt in Libya.
Lehabim: The tribe of Lehabim seems to be that of Lubim (the Lubians),
Africans who originated in Egypt.
Naphtuhim: His descendants dwelt in Middle Egypt, close to Memphis,
center of god Petah: one of them might have immigrated to Ethiopia.
Pathrusim: Dwelt in Phetros in Upper Egypt; the word Phetros means the
Land of the South.
Casluhim: meaning fortified; his descendants most probably dwelt in
Kesionis, a mountainous region east of Balsam, on the frontier of Egypt with
Palestine. From Casluhim came Philistines, whose descendants moved to Philistine, to
form the old Philistinian people. The word Philistine is probably derived from
Philistines, meaning a foreigner or immigrant. From Casluhim also came
Caphtorim, meaning crowns, whose descendants dwelt in Caphtor, thought by
some to have been in Cappadocia in Asia Minor; while some others believe it to be
Cyprus or the Island of Crete; still others believe that it has been in the Nile Delta near
Memphis, where there was a city called Capet-Hur, or most probably Caphtor.
(3) Canaan: The younger son of Ham; from whose descendants came the
Canaanite tribes. We spoke concisely of some of these tribes in the introduction to the
Book of Joshua1.

3- DESCENDANTS OF SHEM
Shem is a Hebrew name that means high. Behaving wisely, together with
his brother Japheth, when their father Noah drank and got naked, he was blessed by
his father. His five sons dwelt in the region extending between the west of Asia and
the east of the Mediterranean Sea. From his descendants came the Jews, the
Arameans, the Assyrians, and the Arabs; That is why the languages spoken by the
descendants of Shem, are called the Semite languages, like the Arabic and the Hebrew
languages. The five sons of Shem are:
Elam: In Acadian language, it means heights. To him the Elamites and the
Persians are referred. The land of Elam extends beyond the Tigris River, east of the
kingdom of Babylon, south of Assyria and Media, and south-east of the kingdom of
Persia. The capital city of that kingdom was Shushan. Its people were thus the
Elamites and were called the Shushamites. Elam was the center of an old empire
that used to have an active political role in the history of the ancient empires of the
east. Although the Elamites contributed to the fall of the kingdom of Babylon (Isaiah
21:2), yet the Medes included it in their empire (Persia and Medes), and made it a
province of theirs, and made Shushan its capital (Daniel 8: 2). We hear about the
Elamites in the day of the Pentecost (Acts 2:9); Now it constitutes a part of Iran,
known as Khozestan.
Asshur: He was the father of the Assyrians. Assyria is located at the upper
reaches of River Tigris; its capital was Asshur, known today as the citadel of
Sharkat, on the west bank of the Tigris. The capital was moved later on to Nineveh.
Assyria had been in continual conflict with the Babylonians in the south, and the
Hittites in the north-west. Israel together with Judas, both submitted to Assyria, and
. 1

paid taxes to it. Israel fell under the captivity of Assyria as prophesied by Amos
(Amos 5:27; 6:14), and by Hosea (Hosea 10:6; 11:5). God fought for Hezekiah, king
of Judah, when attacked by Sennacherib, king of Assyria (Isaiah 36, 37). Finally, they
were defeated by the Medes and the Babylonians.
Arphaxad: The grandfather of the Arab Yaktan tribes. Josephus believes that
he was also the grandfather of the Caldeans, who dwelt in the southern parts of the
province of Mesopotamia.
Lud: Grandfather of the Ludians; who were different from the other Ludians,
descendants of Mizraim, who dwelt west of the River Nile in North Africa. Those,
who were descendants of Shem, dwelt in the region of Lydia, west of Asia Minor.
Aram: meaning the high ground: The Aramaic language was the old Syrian
language. Aram has been a group of little countries or provinces, of which are, Aram,
Mesopotamia (Gen. 24: 10), Aram, Damascus, Aram Soba (1 Samuel 14: 17), Aram
Maaka (Joshua 12), and Aram Beth-Rehob (Judges 18:28) etc.
Moses was keen to mention the descendants of Arphaxad, who begot Salah,
who begot Eber, who begot Peleg, who begot Reu, who begot Serug, who begot
Nahor, who begot Terah, who begot Abram (the Patriarch), who took Sarai as his
wife. Moses also mentioned that Lot was the nephew of Abram, son of Haran, son of
Terah.
St. Augustine interpret the verse1, The name of one was Peleg, for in his days
the earth was divided (Gen. 10:25), that division referred to diversity of languages.
As in the days of Peleg, many languages began to appear on earth, after they were
speaking the single language that was spoken by all, later on was called Hebrew.

City of God 16:10, 11.

CHAPTER 11

THE TOWER OF BABEL


If God intervened to renew the world by the water of the great flood, so,
instead of responding by love and by leaning on the bosom of God, man leaned on
himself, and started to build for himself a tower to resort to it from Gods resolutions
against him. That tower actually represents contemporary philosophies - especially
Existentialism - that sees God as suppressing and depriving man of his freedom; as
though the glory of God is based on the humiliation of man, and His power is on the
expense of mans dignity. They saw it inevitable, in order to get rid of that God, to
deify themselves, and to escape, to enjoy complete freedom.
1- The Tower of Babel
2- The descendants of Shem
3- Abram and Lot

1-9.
10-26.
27-33.

1- THE TOWER OF BABEL


The whole earth had one language and one speech (Gen. 11 1)
Having spoken in the previous chapter of the descendants of Noah, and the
appearance of nations and peoples, each with its own speech, He is explaining here,
how the whole earth had one language and one speech; then how that language was
confused, and every nation began to have its own speech or language.
It has been natural for all people to speak one language, thought by some
scholars to be the Hebrew tongue, basing their view on the fact that the early names
like Adam, Eve, Eden, etc. were Hebrew; while others proclaimed that the first
language was the Chaldean (the Syrian), on account of that, all the languages of the
east were derived from one source; and the Hebrew was just a branch of that language;
especially that the early fathers dwelt in the land of the Tigris and Euphrates, seat of
the Chaldean people. Anyhow, although it is difficult to decide what language the
early world spoke, yet it is safe to say that it was only one language1.
We do not know how man started to speak a human language. But we know
that the early man used to utter the language of love that knows no division. Adam
and Eve communicated by the spirit of love and union, through the meekness of the
spirit, thus, man has been a helper of his brother. Through the language of love, the
first man knew how to address God, His angels, and all the heavenly, and to discern
their heavenly voices. And through the language of love, man was in harmony, even
with the dumb creation, all uttering together with the spirit of thanksgiving and praise
for God. But now, as man fell into rebellion, he lost the language of love and union.
He dissented even over himself, his body speaking a language other than that of his
spirit, and entered into a bitter inner schism. He, no longer could talk to God with joy,
nor partake of the heavenly in their liturgies, or be in harmony with the dumb
creation.. Man lost the one tongue, and the one inner language, even though humanity
remained for sometime using one concrete language! Thus, it was inevitable, for that
apparent unity of language to collapse, after its inner unity did. It was as though, what
occurred after the episode of the Tower of Babel, has been only a natural consequence,
and a revelation of the inner depths, that man lost the one tongue and one language. In
other words, the confusion of tongues that happened came to expose the inner
. : 1

confusion, in hope that man would begin to look inside himself, to seek the union of
the language of love and spirit, before seeking that of the apparent tongue.
And it came to pass, as they journeyed from the east, that they found a plain
in the land of Shinar, and they dwelt there. Then they said to one another, Come, let
us make bricks and bake them thoroughly. They had bricks for stone, and they had
asphalt for mortar. And they said, Come, let us build ourselves a city, and a tower
whose top is in the heavens. Let us make a name for ourselves, lest we be scattered
abroad over the face of the whole earth (Gen. 11:2-4)
Following the great flood, after the ark settled down on the Mountain of
Ararat, they journeyed eastward to the land of Shinar, that is the plain of Tigris and
Euphrates, south-east of that mountain. There, they found the climate suitable to make
red bricks, in the way it is still done in Egypt. As to cement, they used a kind of
mineral mortar, that when solidified, it is called asphalt, which is common in the
plains of Euphrates.
Their human plan has been to arrange for building a city and a high tower, so
that, in case of another great flood, they would find for themselves a resort against
Gods severe chastisements, in the same manner as for the Canaanite cities: Great
and fortified up to heaven (Deuteronomy 1:28).
The evil did not lie in building the city itself, or in the desire to build a high
tower, but in the purpose of the work, To make a name for ourselves, lest we be
scattered abroad over the face of the whole earth, as though they had no confidence
in Gods covenant with their father Noah, counting God as not honest in keeping His
promises. Nonetheless, it would have been proper for them, instead, to return to God
with love, in order to find in Him their heavenly city, and a true Tower; and by Him,
they would have made for themselves a name, not only over the face of the earth, but
even in heaven!
By their intention to build an earthly city to protect them from the wrath of
God, they rejected the heavenly city, which, in its essence, is resorting to the bosom of
their heavenly Father. St. Augustine believes that it was Nimrud who built that city
called Babel (Gen. 10:9-10), saying: [Babel means confusion; When the Holy
Scripture spoke of Nimrud, it said The beginning of his kingdom was Babel (Gen.
10:10). Babel had the authority over the rest of cities, having been a capital or a royal
seat, although it did not reach the standard put for it by the arrogance and evil of its
builder. The plan for the tops of its buildings was to reach heaven. What was the goal
of those daring arrogant people? How could they fancy doing something higher than
God, when they build it on the top of all mountains or even over the clouds of
heavens? What, materially or spiritually, could harm God? The true and safe way to
heaven is to be established by humility, that lifts the heart up to God, and not against
Him, as was said of that mighty man, who was a mighty hunter before God (Gen.
10:9). This verse was misinterpreted by some, owing to the obscurity of the Greek
word that was not translated as against God but before God. This word can carry
both meanings: against and before. In the Psalm, it was used as before, in: Let
us kneel before the Lord our Maker (Psalm 95:6); and in Job, as Against in: That
you turn your spirit against God (Job 15:13).So it is to be understood here, that that
hunter was against God. What does the word hunter designate, but the deceiver,
the opponent, and killer of animals? He and his people built that tower against God, as
an expression of their evil arrogance, and were justly punished, although their plan
failed. What was the nature of their punishment? As the tongue was the instrument of
their authority, it became the object of punishment, so that the man who did not wish

to understand God who gives the commandments, He would not, himself, become
understood as he issues orders2.]
Because of pride, man lost his binding unity; and as St. Augustine says:
[Through pride, tongues were divided; and through the humble apostles, tongues were
united3.] Because of pride, man lost his inner unity; so if he, in his pride, did not
understand the language of God, full of love, in consequence, the body would not
understand the language of the Spirit; and the Spirit would have a language against
that of the body. Here the apostle Paul says about man who is outside the circle of the
Holy Spirit, Grantor of unity: For the flesh lusts against the Spirit, and the Spirit
against the flesh, and these are contrary to one another, so that you do not do the
things that you wish (Galatians 5:17).
St. Augustine comments on the verse, The Lord came down to see the city
and the tower which the sons of men had built (Gen. 11:5) saying that those who
were building were the sons of men: [They were not the sons of God; they were living
in an earthly way, in what we call an earthly city.] As to saying: The Lord came
down to see, this does not mean the literal concept of this phrase, [God is, in his
wholeness everywhere, and does not need to move from one place to another; but it is
said that He comes down, when He does something extraordinary on earth, as though
by that His presence could be felt. In the same way, saying to see does not mean that
He would learn something new, as there is nothing that he does not know, but it is
said, to see, or to know, in a sense, to let others see and know4.] And as we
previously said, that He, in His love, talks to us in our human language, so that we can
understand His ordinances and secrets as much as we can. St. Augustine5 believes
that God descends to us through the coming down of His angels, being His dwelling
place, and His fellow-workers (1 Corinthians 3 9).

2- DESCENDANTS OF SHEM
St. Augustine presents us with an interpretation of mentioning the descendants
of Shem, directly after the talk about the great flood and the building of the city of
Babel, saying that, as from the descendants of Ham came he, who built Babel, the
symbol of the earthly city, so also, from the descendants of Shem came He Who
builds the city of God: [It was necessary to keep the genealogy of the generations
descending from Shem, to reveal the city of God after the great flood, as it was already
paraded, the genealogy of generations that descended from him before the flood. And
now, after the Holy Scripture revealed the earthly city, Babel or confusion, it gets
back to father Shem to save the generations descending from him down to Abram,
recording the age of each father when he begot the son mentioned in the genealogy, as
well as all the years of his life6.]
St. Augustine7 believes that the whole world was speaking one language, that
was later called Hebrew; and that in the days of Peleg, the earth was divided, and
other languages appeared beside the Hebrew. Yet the line connecting between Shem
and Abram, kept speaking the Hebrew, while the other branches adopted other
languages, those about whom is said: begot sons and daughters (Gen. 11:17, 19, 21,
2

City of God 16:4.


On Ps. 55.
4
City of God 16:5.
5
City of God 16:5.
6
City of God 16:10.
7
City of God 16:11.
3

23, 25); the son every father begot, was handed the inheritance including hope in
Gods promise, and the language, while the rest of sons and daughters behaved
according to a different spirit, and talked another language different from that of their
father.

3- ABRAM AND LOT


After parading the descendants of Shem, He reached to Abram and his nephew
Lot, who were dwelling in Ur of the Chaldeans. And by the appearance of Abram,
appeared the Patriarch to gain a promise and a covenant from God, that in him, All
the families of the earth shall be blessed, that will be dealt with in the following
chapters.
Abram appeared in Ur of the Chaldeans; and it seems that his family
worshipped other gods, only Abram worshipped the living God, as it is said: Your
fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the
other side of the river in the old times; and they served other gods. Then I took your
father Abraham from the other side of the river, led him throughout the land of
Canaan, and multiplied his descendants and gave him Isaac (Joshua 24:2-3).
The topic of the immigration of Abraham, Sarah, Lot, and Nahor, to Haran
(Gen. 11:31), will be dealt with in the next chapter.

THE SECOND SECTION

THE EARLY PATRIARCHS


CHAPTER 12 - CHAPTER 50

THE ERA OF THE PATRIARCHS


The era of the Patriarchs (the fathers), began as a preparatory to the entrance of
God with humanity into successive covenants, that were sealed by the covenant set by
God with man in Jesus Christ, through the Holy Blood on the cross. It started by
calling Abraham as the father of fathers. Through him, all humanity - the circumcised
and uncircumcised - got the promise of blessing. Faith was accounted to Abraham
while he was uncircumcised (Romans 4:9), and he got the circumcision as a seal for
this faith. So Abraham carried a natural fatherhood to the circumcised, and a spiritual
one to who walk according to his faith.
Christ the Lord proclaimed that Abraham rejoiced to see His day (John 8:56).
That is why whoever accept Christ and apprehend the secret of His redeeming work,
would enjoy sonship to Abraham, and the rejoicing of his heart.

CHAPTERS 12-25
GODS DEALINGS WITH ABRAHAM
To be able to follow up what came in the Book of Genesis (Chapters 12 to 25),
it is proper for us to present the main lines of Gods dealings with our father Abraham
before the study of each of these chapters.

(1) HIS LIFE BEFORE REACHING CANAAN


1- He lived with his father Terah and his brothers in the land of the Chaldeans,
where he got married to Sarai, his sister from his father, and not from his mother
(Genesis 20:12). He departed with his wife, and his nephew Lot, under the leadership
of his father Terah, heading to Canaan. They reached Haran where they settled down
(Genesis 11:31), and where Terah died. Whatever the motive for that immigration
was, St. Stephen proclaimed that it was based on a call by God to Abraham while he
was in Mesopotamia, before dwelling in Haran (Acts 7:3).
2- When Abraham was 75 years old, he was called to depart to Canaan
(Genesis 13:1); He probably took the way of Damascus, as Eliezer of Damascus, the
heir of his house has been from there (Genesis 15:2); and because the way between
Mesopotamia and Canaan through Damascus was paved. He probably did not stop
much on the way.

(2) HIS UNSETTLED LIFE IN CANAAN


He dwelt first in Shechem (Gen. 12:6); then went to Bethel (Gen. 12:8), and
south to Negeb (Gen. 12:8). Because of a famine, he went down to Egypt, where he
said of Sarai that she was his sister, out of fear of Pharaoh (Gen. 12:10-20). He
returned to the land, south of Palestine (Gen. 13:1), went to Bethel (Gen. 13: 3), where
he separated from Lot to move to the terebinth trees of Mamre in Hebron (Gen. 13:1218).

(3) DWELLING IN THE TEREBINTH OF MAMRE


Abraham dwelt in the terebinth of Mamre between 15 and 25 years, during
which he was allied with the kings of the Amorites (Gen. 14:13); defeated
Chedorlaomer, king of Elam, to rescue Lot and his household (Gen. 14:1-16). On his
way back, he was blessed by, king of Salem (Gen. 14:17-24).
There, God appeared to him to confirm His promise that he would inherit the
land (Gen. 15:7); and Hagar gave birth to Ishmael (Gen. 16). When he reached 99
years of age, God appeared to him, entered with him in the covenant of circumcision,
confirmed to him the birth of Isaac from Sarah (Gen. 17). He also played as a host to
God and his two angels, to get another confirmation of the birth of Isaac (Gen. 18);
and there too, he had a talk with God concerning the devastation of Sodom and
Gomorrah (Gen. 18).

(4) DWELLING IN THE LAND OF THE SOUTH


He moved from the terebinth of Mamra southward; and there, Abimelech, king
of Gerar sent to take Sarah as his wife, but was stopped by God (Gen. 21).
God tested Abrahams faith, by asking him to offer his own son Isaac as a
burnt offering on the Mountain of Moriah; and after Abrahams faith was confirmed,
he moved with his son Isaac to Beersheba (Gen. 22:1-19).

(5) IN HEBRON
5

Abraham returned to Hebron, where Sarah died and was buried in the cave of
Machpelah (Gen. 23).

(6) PROBABLY IN THE LAND OF THE SOUTH


After the death of Sarah, Abraham, who was now 140 years old (Gen. 24:67;
25:20), sent his servant to Mesopotamia to choose a bride for his son Isaac (Gen. 24).
Abraham took Keturah a second wife, died at the age of 175 years, and was buried in
the cave of Machpelah (Gen. 25:1-9).

CHAPTER 12

A CALL ON ABRAM
Humanity, even after the great flood, persisted on dealing with God as an
enemy and not as a loving friend; Yet God, with His love, did not give us His back,
but searched until He found among people, one single man, worthy of His call to
become a father to the people of God, in whom all the families on the earth shall be
blessed. That father, Abram, was called to get out of his country, from his kindred,
and from his fathers house, to set forth with humanity, in its relationship with God
with a new start.
1- A call to Abram
2- Abram, a blessing for all nations
3- Abram, practical in his faith
4- Abram in Egypt
5- Sarai and Pharaoh

1.
2.
3-9.
10-13.
14-20.

1- A CALL TO ABRAM
Abram was the tenth in the succession of fathers born to Shem after the great
flood. Abram, a word meaning a respectable father, was changed to Abraham,
that means A father of many nations (Gen. 17:5). As he started his life as a dignified
and respectable father, and God made him a father of fathers, a father of many nations.
Abraham lived with his father Terah and the rest of the family in Ur of the
Chaldeans, in a city known as Uri, south of Babel, of which few ruins remain called
nowadays as (El-Mogheir). Recent discoveries indicate that it existed 1000 years
before the time of Abraham, and that it was before on the coast of the Gulf. It was
reputed for its god Nanar, god of the moon, whose worship was tinted with bitter
defilements. Although Abram lived in that flourishing business atmosphere, with its
heathen uncleanness, yet he stayed faithful in his testimony to God during his life.
God testified to him, saying: Your fathers, including Terah, the father of Abraham
and the father of Nahor, dwelt on the other side of the River in old times; and they
served other gods. Then I took your father Abraham from the other side of the River,
led him throughout the land of Canaan, and multiplied his descendants and gave him
Isaac (Joshua 24:2-3).
In that region, the descendants of Shem lived attached to those of Ham,
adopting their evil ways; that in the whole area, if not in the whole world at that time,
there was no one who truly worshipped God, except Abram, who remained a witness
to the Lord, drawing to him his wife Sarai, and his nephew Lot, to live a sanctified life
in the Lord.
Seeing Abrams faithfulness, God called on him to get out of Ur of the
Chaldeans, then repeated the call in Haran, where he lived for a long time with his
father, his wife, and his nephew, before his father died (Gen. 11:31-32). Indeed, the
Book of Genesis did not mention that call to get out from Ur of the Chaldeans,
mentioning only that call he got later on in Haran, yet the Scripture confirms that
earlier divine call in Ur of the Chaldeans, before he went to Haran (Acts 7:2).
God did not disregard a single man, faithful in a whole city, even in a whole
world at that time, but made of him a rock out of which believers are cut; and as said
by Isaiah: Listen to Me, you who follow after righteousness, You who seek the Lord.
Look to the rock from which you were hewn, and to the hole of the pit from which you
were dug. Look to Abraham your father, and to Sarah who bore you. For I called him
7

alone, and blessed him and increased him. For the Lord will comfort Zion (Isaiah
51:1-3)
God requests from those who follow righteousness and who seek the Lord, to
look upon their father Abraham, as a rock from which they are cut, to be truly the
children of Abraham, to see how God called him, not disregarding his single status,
but turned him into a multitude, and a comfort to the heavenly Zion. God loved him so
much, that he called Himself God of Abraham, and counted His heavenly Paradise
as the bosom of Abraham.
Amid that dark heathen atmosphere, God saw one sole heart, yearning to
encounter Him. So He called on him to get out of Ur of the Chaldeans, and later of
Haran, the two cities were centers of moon worship. He called on him to leave in
order to make his descendants a Holy Church.
The divine call to Abraham came as such: Get out of your country, from your
kindred, and from your fathers house, to a land that I will show you (Gen. 12:1).
St. Jerome commented on that divine call saying: [He got out of Ur of the
Chaldeans and from Mesopotamia, and went on to seek a land he did not know, in
order not to lose Him, whom he found (God). He found it difficult to keep both his
land and his God at the same time. Since his youth, he has been ready to realize the
words of the prophet: I am a stranger with You, a sojourner, as all my fathers were
(Psalm 39:12). He was called a Hebrew, meaning a transient, as he was not content
with the contemporary privileges, but, used to forget those things which are behind,
and reach forward to those things which are ahead (Philippians 3:13); putting
before his eyes the words of the Psalmist: They go from strength to strength (Psalm
84:7). Thus his name carried a secret meaning; opening the way before you to seek
what is others and not what is yours1.]
He also says: [The Patriarch was called on to forsake Ur of the Chaldeans, and
the city of Babel confusion and Rehoboth (the spacious places) (Gen. 10:11). And
also to forsake the plain of Shinar, where the tower of pride whose top was in the
heavens (Gen. 11:2-4). It was fitting for him to cross over the waves of this world and
its rivers, where the saints sat down and wept when they remembered Zion (Psalm
137:1), to dwell in the land of promise, irrigated by water from above, and not like
Egypt, irrigated by water from below (Deuteronomy 11:10)... seeking the early rain
and the latter rain (Deuteronomy 11:14)2.]
This divine call is directed to every human soul, not to set forth from a certain
location, or kindred, or household, but to set forth with the heart out of the love of the
world and self, to encounter the heavenly Lord, and to live in His bosom. It is a call to
all generations that drew the hearts of a multitude of fathers, who realized that it is a
divine call that touches their personal lives. The following is a concise account of the
comments of fathers on it:
Abbot Paphnotius believes that it is a divine call to practice ascetic life,
through which one forsakes his land, namely love of worldly riches; his kindred,
namely his old life with all evil habits; his earthly fathers house, to seek that of the
heavenly Father. Of his words: [He first said to him: Get out of your Country (land),
namely, of the love of worldly possessions and riches. Secondly, He said, From your
kindred, namely, of your previous life, with everything it embraced, of habits and
sins, that attached to you since your birth, as though in a bond of friendship and blood
1
2

Ep. 71:2.
Ep. 46:2.

relationship. And thirdly, From your fathers house, namely, of all what you see in
the world. As far as the fathers are concerned, he should forsake the one and seek the
other; according to what the Psalmist David says: Listen O daughter, consider and
incline your ear. Forget your own people also, and your fathers house (Psalm
45:10). Whoever says: Listen O daughter, is surely a father1.]
This Saint believes that the call is directed to enjoy the three stages of
asceticism: A carnal abstention: forsaking the old behavior; and a liberation of the
spirit from the worldly, and preoccupation with the heavenly. It is not sufficient for
man to forsake his land, but he must practice fasting and all other carnal and concrete
asceticism and forsake his old evil habits. But he should also get out of his old fathers
house, to enter into the bosom of his heavenly Father, saying: For our citizenship is
in heaven (Philippians 3: 20).
Fr. Caesarius of Arles believes that this divine call is realized in the water of
Baptism through the Holy Spirit, who uproots from our land (flesh), its sins, and
abolishes its evil habits (kindred); it takes us away from our old fathers house (the
devil), to dwell in our new Fathers house. Of his words: [We believe and apprehend
that all these things have been realized in us, brothers, through the sacrament of
Baptism. Our land is our flesh. So, we respectfully exit our land, by forsaking our
carnal behavior to follow Christ. Shouldnt man count himself as out of his land,
namely his self, when he becomes humble after pride; patient after quick temper;
when he forsakes perversion to pursue abstinence; when he lets greed turn to
generosity and envy to compassion; and ferocity to meekness? Truly, brothers,
whoever so changes, through his love to God, would be as though he has forsaken his
land... Our Land, namely, our flesh, before baptism, is counted as the land of the dead,
yet through baptism, it turns to the land of the living, like that referred to by the
Psalmist, saying: I would have lost heart, unless I had believed, that I would see the
goodness of the Lord in the land of the living (Psalm 27:13). Through baptism we
become the land of the living instead of the land of the dead; namely the land of
virtues instead of that of wickedness... The Lord says: To a land that I will show
you (Gen. 12:1). We shall joyfully come to a land that God will show us, if we, by
His help, cast sins and wickedness away from our land, namely, our flesh.
Get out of your kindred; Here, kindred is understood as transgressions and
sins that are partly and somehow born with us, then increased and flourished after
childhood through our wicked habits. We get out of our kindred, if we, through the
grace of baptism, rid ourselves of sins... and do not, like dogs, go back to our vomit.
Get out of your fathers house. Let us take this phrase in a spiritual concept.
The devil, before the grace of Christ, has been our father, of whom the Lord in the
Holy Gospel speaks, as He rebukes the Jews, saying: You are of your father the devil,
and the desires of your father you want to do (John 8:44)... That is why, O brothers,
it is fitting for us to become worthy of these things through the grace of baptism, and
not through our own strength, to get out of our land, namely, the lusts of our flesh; out
of our kindred, namely of sins and wickedness (habits); and of the house of the devil
(our father). Let us do our best, by His help, not to resume our fellowship and
friendship with the devil,... but to follow the example of Abrahams faith, to do the
good things all the time, not only to gain forgiveness of our sins, but also to enter with
God into a relationship of friendship and fellowship. Let us contemplate with fear and
apprehension, in what God told Moses in this concern, Take heed to yourself, lest
1

Cassian Conf. 3.

you make a covenant with the inhabitants of the land where you are going, lest it be a
snare in your midst (Exodus 34:12). Now, we believe that through baptism, we take
away all sins and transgressions; but if we get back to make a covenant with them, it
would be a snare to us1.]
Abrahams departure was not an easy one, having lived in a coastal city,
known for its richness, progress, and culture, besides his attachment to his family,
especially that that call came to him in an advanced age. He got out of Haran when he
was 75 years old, that is in an age when he is in need of settling down. He had no son
to inherit him or to care for him in his old age. We know that man tends to move
around, more easily, when he is young, but this becomes difficult, as he grows older,
particularly when his movement implies an extensive alteration in his lifes style and
system. Yet, despite that, Abraham, in the flexibility of childhood, responded
obediently to God. St. Ambrose says: [Here is our father Abraham, who is to become
a role model to the future generations, when he was commanded to get out of his land,
his kindred, and his fathers house, despite all his family commitments, didnt he
prove that he without hesitation, decided to go ahead and overcome all difficulties,
with no intention to look for excuses2.]
With such attitude Abraham accepted and obeyed the divine call, despite all
difficulties and human emotions. And strangely enough, God did reveal to him the
destination where he is going to settle in, but says to him: (Go) to a land that I will
show you (Gen. 12:1). What is the land the God will show us, in exchange of
forsaking our old life, but our enjoyment of entering His new heavens and new earth!
He does not intend to let man be in deprivation, but He gives us far more than we
leave behind. He grants us a new earth, or as St. Paphnotius tells us: [It is not a land
that you can know or discover through your own effort, but is a land that I will show
you, a land that you know nothing about3.] St. Gregory of Nyssa believes, that the
goal of that departure, is entering into a new land, namely an enjoyment of knowing
God, saying: [If we can, with the exalted spirit of the apostle, take these words
according to their symbolic concept, to get down into the secret meaning of history,
without losing the true concept of its events, we shall surely find that Abraham, the
father of faith, got out, according to the divine commandment, of his land and kindred,
into a trip worthy of a prophet, who is thirsty to the knowledge of God; As I think that
the blessings he was found worthy of getting, were not proportional of a simple
immigration from one place to another; his getting out of his self and of his land - as
I understand - is a departure from his earthly and carnal thoughts, and an exaltation to
a level that is much higher than normal nature; to have hi eyes opened to unseen
things, with no sensed hindrance; there would be nothing to hear or to see, that would
distract the mind, but to walk according to faith, according to what the apostle say,
that Abraham was lifted up, through his exalted knowledge, to reach to what is
considered as the top of human perfection, recognition of God, of all that is possible
for the limited human possibilities to apprehend4.]

2- ABRAM, A BLESSING FOR ALL NATIONS


If the divine call has come carrying numerous difficulties, yet these difficulties
could not be compared with Gods promises. With every call or commandment, God
1

Serm. 81:1-4.
Duties of the Clergy 1:24.
3
Cassian Conf. 3:10.
4
Answer to Eunomius 2.
2

10

gives a promise; When He says: Come out from among them and be separate, His
promise is: I will be a Father to you, and you shall be my sons and daughters (2
Corinthians 6:17-18). God called the childless Abram and promised him: I will make
you a great nation; I will bless you and make your name great (Gen. 12:2). And
when He commanded him to forsake the richness of Ur of the Chaldeans, he promised
him: You shall be a blessing. I will bless those who bless you, and I will curse him
who curses you. And when He commanded him to get out of his kindred and from
his fathers house, He said to him: In you all the families of the earth shall be
blessed (Gen. 12:3). God would not be indebted to any man, but seeks a chance to
give him abundantly; He wishes that all His children be in real fulfillment, and not in
need.
Abram, probably got used to his position as denied of a son of his own to
inherit him. But God is not only granting him a son, He is also making him a great
blessed nation. He is not only promising to bless his possessions, of which he would
lose much by his continuous moving, but he will make him a blessing. He is not only
promising him new relatives and friends, but that, in him, all the families of the earth
shall be blessed.
God wishes to give his children abundantly and with no limits, not just
blessing them, but to make each of them a blessing. When we carry God in us, our
life turns into light for the world, and a yeast to raise the whole dough. He wishes
to give Himself to us, to be a blessing, if we, like Abram, truly get out of our land, our
kindred, and our old fathers house; Even our name, we forsake it, to carry the name
Abraham in place of Abram, namely, forsake the old carnal name, to carry a new
one in the Lord.
Origen says: [He could not get the covenant with God, and the sign of
circumcision..., and enjoy the talk full of mysteries..., while he still is in his fathers
house, and amid his carnal kindred, carrying the name Abram, as long as he stays
connected to blood and flesh1.]
It is amazing, that when one forsakes everything, he would not be in need for
anything, but would enjoy the promises of God, not only for himself, but for the sake
of his whole congregation, and even the whole humanity; as it is said to Abram: In
you all the families of the earth shall be blessed, which was realized through the
coming of the Lord Christ, as a descendant of Abram, by whom all nations of the earth
were blessed. It would be also realized in another way, in the life of every believer,
who enjoys the configuration of the Lord Christ on the (mountain) of his inner heart,
to become a blessing for many. That is what the Lord Christ proclaimed in His famous
sermon by saying: You are the salt of the earth... You are the light of the world
(Matthew 5: 13, 14).
St. Augustine speaks about the blessing that Abram got, saying: [We notice
that Abram got two promises: The first that his descendants would inherit the Land of
Canaan, referred to by saying, I will make you a great nation; and the second
promise was even much greater, as it was not a carnal promise, but a spiritual one,
through which he would be a father, not only for the Israeli nation, but for all nations
that follow his steps2.]

3- ABRAM, PRACTICAL IN HIS FAITH


Abram did not stop, in his faith, just at acknowledging God through theoretical
1
2

In Gen. hom 3:3.


City of God 16:16.

11

thoughts, that he knows by heart and defends, or at interpreting that knowledge


through offering certain worshipping rites, but in his faith he obeyed God as a great
friend; The Holy Scripture says: So Abram departed as the Lord had spoken to him,
and Lot went with him, And Abram was seventy-five years old when he departed from
Haran. Then Abram took Sarai his wife and Lot his brothers son, and all their
possessions that they had gathered, and the people they had acquired in Haran, and
they departed to go to the land of Canaan (Gen. 12:4-5).
The apostle Paul says: By faith Abram obeyed when he was called to go out to
the place which he would afterward receive as an inheritance (Hebrew 11:8). By
faith, Abrams heart set forth out of Ur of the Chaldeans, as he latter did, out of Haran.
He was looking forward to the city which has foundations, whose builder and maker
is God (Heb. 11:10)
Although Abrams obedience was complete in his heart, yet it was partial in its
execution. He first departed from Ur of the Chaldeans, together with his father Tareh.
We do not know why did Tareh go with him. Is it because he was closely attached to
his son Abram, or he had found it a chance to forsake the pagan worship?... Anyhow,
Abram departed with Tareh to Haran, where the procession stayed for 15 years;
Abram could not set forth from it before the death of his father Tareh, who could not
move easily, so hindered the whole procession.
I wish we would not have in our departure from Ur of the Chaldeans, the
company of Terah, so as not to stop in Haran for so long a time; but let us swiftly set
forth toward the heavenly Canaan, to enjoy Gods promises without hindrance.
If the word Ur means brightness1, the word Terah probably means
mountain goat, and the word Haran means Mountainous2, it is fitting for us to
depart from the shining and attractive light of the Chaldeans, setting forth, without
any attachment to trifle things, like the mountain goats, so as not to go to Haran,
namely to the mountainous land, but set forth to Canaan the is flooded with honey
and milk.
Finally, Terah died; and after fifteen years Abram could obey the divine call,
not partially but with great zeal, setting forth to Canaan, which he probably reached in
less than a year.
The first city Abram reached in the land of Canaan was Shechem, that means
shoulder, inhabited by Canaanites with an opposing shoulder to God. And, with an
opposing shoulder, Josephs brothers left Shechem setting forth to Dothan, that means
mutiny (Gen. 37:14-17). But later on, it turned to represent a shoulder bowing under
burdens, in love for the Lord, becoming a part of the land of promise, assigned to the
tribe of Levi, and a city of refuge.
Shechem was a walled city (Gen. 33:18; 34:20), below Mount Gerizim (Judges
9:7). When Jacob returned to Canaan, he found the Hivites dwelling there (Gen. 34:
2), he bought a parcel of land where he pitched his tent (Gen. 33:18-19). There, the
bones of Joseph were buried (Joshua 24:32). When Shechem, the son of Hamor the
Hivite misbehaved with Dinah, daughter of Jacob, her brothers Simeon and Levi
killed every male in the city (Gen. 34:25-29). Close to Shechem, Josephs brothers
came to feed their fathers flock of sheep (Gen. 37:12, 13); and in front of Mount
Gerizim and Mount Ebal, Joshua read the Book of the Law (Joshua 8:30-35). It was
chosen as a city of refuge (Joshua 20:7, 21:21); and there, Joshua called the tribes to
1
2

Hastings: Dictionary of the Hebrew Words (Ur).


Ibid (Haran).

12

listen to his farewell speech (Joshua 24:1). Shechem became the capital of Israel in the
days of Jeroboam who led the ten tribes in a revolt against Rehoboam (1 Kings 12);
and following the fall of the northern Kingdom, Shechem survived (Jeremiah 41: 5),
and became the capital of Samaria1.
Shechem or Nables, is 41 miles north of Jerusalem, 5.5 miles south-east of
Samaria; It is located in the high valley, surrounded by Mount Ebal from the north,
and Mount Gerizim from the south. The valley was known as Mabartha, meaning a
passage, having been a passage between the coast and the Jordan River.
It seems that Abram did not enter Shechem but pitched his tent close to its
wall, then crossed to the terebinth tree of Moreh (Gen. 12:7), meaning terebinth of
the teacher or of the diviner, after a certain diviner who was living and meeting with
people there.
In that location Abram built an altar to the Lord (Gen. 12:7), for the first time
in the land of Canaan; and it is said that Jacob buried all the foreign gods in his
familys hands, and all their earrings which were in their ears (Gen. 35:4), that they
brought from Haran. And there, Joshua took a large stone and set it up there under the
oak that was by the sanctuary of the Lord, and said to all the people. Behold this
stone shall be a witness to us, for it has heard all the words of the Lord which He
spoke to us. It shall therefore be a witness to you, lest you deny your God (Joshua
24:26-27).
The location was sanctified, as Abram offered a thanksgiving sacrifice to God
who brought him to the land of Canaan, that He promised to give him and to his
descendants after him where God is glorified, and the foreign gods are buried, to turn
the place into a preaching location for the true Joshua, where people would listen to
the Divine Word.
That was the first time we hear that God appeared to a man (Gen. 12:7), to
confirm his promise to Abram; To your descendants I will give this land (Gen.
12:7). There was nothing for Abram to do but to build an altar to the Lord, to offer on
it a thanksgiving sacrifice, to Him who called him, and accompanied him on his way,
and cared for him.
Abram moved to Bethel... There he built an altar to the Lord, and called on
the name of the Lord (Gen. 12:8). Then he Journeyed, going on still toward the
south (El-Negeb).

4- ABRAM IN EGYPT
Now there was a famine in the land, and Abram went down to Egypt to
sojourn there, for the famine was severe in the land (Gen. 12:10).
Famines were frequent in the land of Canaan, in which case its people used to
go down to Egypt, where the River Nile is.
Although the aged Abram had not been long in the land of promise when that
famine happened, he did not feel that he did wrong by getting out of his land, his
kindred, and his fathers house; He did not harbor any bitter feeling toward God; nor
any lowly thought of Gods promise to give him and his descendants that land prone
to famines
Egypt was blessed to receive Abram, the Patriarch, to subsist in the time of
famine, and to receive his grandson Jacob and his family, for the people of Israel to set
forth eventually from it. Yet, what was even greater than all was when the infant Lord
1

New Westminster Dictionary of the Bible, P 861; Jos. Antiq. 11:8, 6.

13

Jesus Christ blessed it by taking refuge in it (Matthew 2:13), realizing the prophecy of
the prophet Isaiah (Isaiah 19). But there were many who believed that Abram did
wrong by going down to Egypt, with no direct command from God, as what happened
later on with his grandson Jacob, to whom God said: I will go down with you to
Egypt (Gen. 46:4). According to them, what Abram did, represents someone who,
after entering the land of promise, soon relied on human arm, and sought human and
not divine help. As Isaiah said: Woe to those who go down to Egypt for help, and rely
on horses, who trust in chariots because they are many, and in horsemen because they
are very strong. But who do not look to the Holy One of Israel, nor seek the Lord
(Isaiah 31:1).
As much as the Scripture magnificently portrayed Abram, as he was departing
in obedience to the divine call, leaning in faith upon Gods promise, it, likewise,
revealed his painfully human weakness, as he leaned on Egypt for help. And when, in
apprehension of what was known about the Egyptians of carnal lusts, he feared and
thus asked his wife to pretend that she was his sister, that it may be well with me for
your sake, and I may live because of you (Gen. 12:13).
When the Holy Bible talked about the famine, it said: There was a famine in
the land (Gen. 12:10), and did not say: the famine was severe upon Abram, as it
did say of the famine, that later befell the Egyptians, because the famine was severe
upon them (Gen. 47:20). What was said of the famine in the days of Abram was also
said of that in the days of his grandson Jacob: The famine was severe in the land
(Gen. 43:10). The believers could be surrounded with famines, yet they only touch the
land, namely the flesh; while they would break non-believers, upon whom the famine
would be severe (Gen. 47:10). And as Origen said: [The famine was not severe upon
Abram nor upon Jacob and his sons, but was severe upon the land. In the days of
Isaac, it was also said: There was a famine in the land, besides the first famine that
was in the days of Abraham (Gen. 26:1). Yet that famine was not capable of
overcoming Isaac, to whom God said: Do not go down to Egypt; dwell in the land of
which I shall tell you; sojourn in this land, and I will be with you (Gen. 26:2-3). In
my opinion, that remark corresponds with the saying of David: I have been young,
and now am old; yet I have not seen the righteous forsaken, nor his descendants
begging bread (Psalm 37:25). And also with Solomons saying: The Lord will not
allow the righteous soul to famish (Proverbs 10:3). All these texts proclaim that the
earth may suffer famine, and likewise those who set their minds on earthly things
(Philippians 3:19). But those who have the bread with which they do the will of the
heavenly Father (Matthew 7:21); and those whose souls rejoice by the bread that
comes down from heaven (John 6:51), would never suffer from famine1.]
So, You should never be afraid of famine, that affects the land and the earthly;
while those who are attached to the Lord, and who receive His Holy Body as spiritual
food, would never famish; as they eat from the tree of life (Revelation 2:7), and drink
from the true vine (John 15:1), new in the Fathers kingdom (Matthew 26:29). So
let us cease to be land; then we would never suffer famine; and let us enjoy the
heavenly life, to have eternal fulfillment.

5- SARAI AND PHARAOH


Abram did wrong by going down to Egypt without referring to God or waiting
for His proclamations; and that fault led to successive ones. Its natural consequence
1

In Gen. hom 16:3.

14

was a temporary deprivation of his wife, having been taken over by Pharaoh. The
strange thing is, while Abram was unable to proclaim that Sarai was his wife, it was
proclaimed by God to Pharaoh to give her back to him unharmed, together with gifts
and dignity.
Amazingly, God does not deal with man according to his weaknesses; If God
allowed Pharaoh to touch Abrams wife, the latter would have suffered a guilty
conscience for the rest of his life, whatever were the blessings and gifts he would have
had. That is why God kept her safe from Pharaohs hands, besides all the riches and
dignity that Abram got. So let us say with the Psalmist: He has not dealt with us
according to our sins; nor punished us according to our iniquities. For as heavens are
high above the earth, so great is His mercy toward those who fear Him (Psalm
103:10-11). Abram had been one of those who feared and loved God; that is why he
enjoyed the mercies, high above the earth. And in him, was realized the saying: Do
not touch My anointed ones; and do My prophets no harm (Psalm 105:15). And as
St. Augustine1 says, Abram was anticipating Gods work with him, and got what he
anticipated.

City of God 16:19.

15

CHAPTER 13

ABRAM SEPARATES FROM LOT


Abram was trained on giving up earthly things for the sake of the Lord. Now,
as he returned from Egypt, and became very rich, he asked his nephew Lot to be
separated from him, giving Lot the privilege to choose whatever portion he pleases;
preferring to endure to be separated from Lot, his companion in the walk of faith, for
the sake of making peace with him.
1- Going out from Egypt
2- Separation from Lot
3- Lot chooses Sodom
4- God blesses Abram

1-4.
5-9.
10-13.
14-18

1- GOING OUT FROM EGYPT


Then Abram went up from Egypt, he and his wife and all that he had, and Lot
with him, to the South (Negeb) (Gen. 13:1).
If Abram went down to Egypt because of the famine, and was about to lose his
wife Sarai, yet, because of the purity of his heart, God did not leave him while he was
in Egypt, but guarded his wife, besides, he found favor in Pharaohs eyes, who
persuaded him to go up from Egypt, saying to him: Now, here is your wife, take her
and go your way. So Pharaoh commanded his men concerning him; and they sent him
away, with his wife and all that he had (Gen. 12:19-20).
This time, God did not appear to command him to go out, but addressed him
through Pharaoh, in whose land Abram sought refuge, as though He is addressing him
in the language that suited him then. That is how God deals with man. He talks with
every man according to what man chooses for himself. When Abram has been very
simple in his faith, God appeared and talked to him directly; but as he sought refuge
in Pharaohs protection, He talked to him through Pharaoh. And when Balaam
became as ignorant as a donkey, He talked to him through his donkey (Numbers
22:28-30); And, when Saul of Tarsus went too far in his violence, He talked to him
through a temporary loss of his vision (Acts 9:8-9). And as the wise men from the
East were preoccupied with astrological studies, He talked to them through a star.
That is how God addresses man with his language. Abram went up from Egypt, he
and his wife and all that he had, and Lot with him (Gen. 13:1). Thus, it is fitting for
us, even if we got down to leaning on human arm (Pharaoh), we should not remain in
weakness, but go up, everyone together with his wife, all that he has, and all kindred;
namely, he should set forth with his spirit, as well as with his body (his wife), and
with all his energies. He should not leave behind anything that he has on getting
preoccupied with worldly things. In other words, our going out should be complete, to
set forth to the land of promise, to live under the wings of our Lord! Abram got out of
his temptation that revealed his weakness, with many blessings. He apprehended
Gods great care for him that prohibited Pharaoh to touch his wife; besides becoming
very rich in livestock, in silver, and in gold (Gen. 13:2). What is the source of that
prosperity? If Abram fell down out of weakness, yet, by the strength of Spirit, he did
not surrender to fall; as though he is saying: Do not rejoice over me, my enemy;
When I fall I will rise; when I sit in darkness, the Lord will be a light for me (Micah
7:8). The believing soul, filled with hope, even its weaknesses would turn into
possibilities to gain greater richness. When Theodore fell in love with a beautiful

Jewish woman, and left his ascetic life, St. John Chrysostom wrote to him to confirm
that his despair is far more bitter than adultery. He sent him two letters until he
repented and became a Priest, then a Bishop on the region of Mesopotamia. Of the
words of St. John Chrysostom to him: [If the devil has got such a power to pull you
from your exalted height and virtue, down to such extent of evil, so how much would
be Gods power to lift you back to your original status? He would not only get you
back to what you were, but would make you far better. Do not despair, and do not
throw away the good hope; Do not fall as the atheists did; It is not the great number of
sins, that leads to despair, but the lack of pious soul1.] Another time he says: [God is
offended by our unwillingness to change, far more than the magnitude of evil we have
committed; Whoever sinned, would fall into human weakness, but he, who persist on
sinning, would cancel his humanity to turn into a devil2.]
If Abram lost time through his going down to Egypt and returning from it
toward the land of the South, then to Bethel to the place where his tent had been at
the beginning, between Bethel and Ai (Gen. 13:3), namely he returned to where he
had been before. Yet, he came out of his temptation with great benefit and prosperity!
The children of God would never cease to grow and to enter into spiritual richness,
even if they get subjected in their life, to weaknesses or falls, and assumed that they
lost the years, to start again from where they have been before.
The Scripture testifies that Abram was very rich in livestock, in silver, and in
gold (Gen. 13:2). That richness could not occupy his inner heart, nor confuse his
mind; Abram enjoyed both worldly richness and the joyful richness of spirit. St.
Augustine says: [In order to know that richness in itself is not something to blame,
Abraham was very rich, with a great wealth of gold, silver, livestock, and slaves; yet
he carried Lazarus, the poor beggar, to his bosom (Luke 16: 22); The poor was found
in the bosom of the rich; are they not both rich in the eyes of God?3]

2- HIS SEPARATION FROM LOT


Lot also, who went with Abram, had flocks and herds and tents. Now, the
land was not able to support them that they might dwell together, for their possessions
were so great that they could not dwell together. And there was strife between the
herdsmen of Abrams livestock and the herdsmen of Lots livestock. The Canaanites
and the Perizzites then dwelt in the land. So Abram said to Lot, Please let there be no
strife between you and me, and between my herdsmen and your herdsmen, for we are
brethren. Is not the whole land before you? Please separate from me. If you take the
left, then I will go to the right; or if you go to the right, then I will go to the left
(Gen. 13:5-9).
Some believe that the word Lot means cover or veil4. So if Lot
accompanied Abram along his walk of faith, yet, the difference between them was,
Abram carried a simple and exposed heart, what is inside it is proclaimed by what is
outside; that is why he persistently grew in knowledge; Lot, on the other hand, was
walking with the procession of faith with a closed heart, carrying inside it some of his
selfishness and connection to the world; while from outside, he seemed as though a
man of faith, and a companion of the greatest father. That is why time and
.6 1
. 2
3
4

On Ps. 52.
J. Strong., article 3876.

temptations exposed his weaknesses, and was falling apart, day after day; until he lost
his wife and possessions, and got defiled with his daughters. We cannot, however
deny him certain good sides.
Lot had been a companion of Abram, and both became very rich; Yet, Lot, in
his richness, had flocks, herds, and tents (Gen. 13:5), and did not have silver and
gold like Abram (Gen. 13:2). If silver refers to the word of God, and gold to the
Spirit or to heavenly life, Abram, in his richness, was holding fast to the word of God,
or to the commandment, as a secret of inner richness. And as the Psalmist says: I
have rejoiced in the ways of your testimonies, as much as in all riches (Psalm 119:
14); He was also holding fast to spiritual riches or heavenly life (gold); livestock did
not distract him away of eternity.
Although Abram had been rich in livestock, yet he had his heart open on Gods
commandment and His heavenly kingdom; Lot, on the other hand, had been
preoccupied with sheep, cows and tents, having a heart, closed to the heavenly
kingdom.
When Abram saw what happened between the herdsmen of his livestock, and
those of his nephew Lot, in love and for the sake of brotherly peace, he asked his
nephew to separate from him to whatever place he prefers. And as St. Augustine says:
[Probably from this came the peace-seeking tradition, for the older to divide, and the
younger to choose1.]
Abram, the older, yielded the right of choice, to the younger party, with joy
and content, something that revealed his faithful heart, and exposed Lots materialistic
heart, as though temptation testified to Abram, but exposed Lot. St. John
Chrysostom speaks of Abram, the prominent in dignity, how he was not disturbed, as
his nephew accepted to be given the right to choose, and took for himself the first best
portion, leaving to his uncle the second best portion saying: [When it ended up for the
older to lose his first portion, he did not get angry... but was satisfied with his second
best portion. When his younger nephew did him wrong, he loved him, and gave him
help in the time of need2.] He also says: [Abram, not seeking his own benefit, but that
of others, put himself in harms way; and interceded on behalf of those with whom he
had no relationship. His nephew on the other hand, hearing his uncle saying, If you
take the left, I will go to the right. He accepted the right to choose, and sought his
own benefit, to lose eventually all his possessions, as the whole region burnt up
(Genesis 19), while all the surrounding regions came to no harm3.]

3- LOT CHOOSES SODOM


And Lot lifted his eyes and saw all the plain of Jordan, that it was well
watered everywhere (before the Lord destroyed Sodom and Gomorrah), like the
garden of the Lord, like the land of Egypt, as you go toward Zoar. Then Lot chose for
himself all the plain of Jordan, and Lot journeyed east. And they separated from each
other. Abram dwelt in the land of Canaan and Lot dwelt in the cities of the plain and
pitched his tents even as far as Sodom. But the men of Sodom were exceedingly
wicked and sinful against the Lord (Gen. 13:10-13).
Abram and his nephew probably stood on one of the mounts of Bethel. Abram
lifted his eyes to recall Eden that man was deprived of because of the envy of the
devil. So, he lovingly embraced Lot to his heart saying to him: We are brethren
1

City of God 16:20.


In 1 Cor. hom 35.
3
In 1 Cor. hom 25.
2

(Gen. 13:8); while Lot, on the other hand, lifted his eyes To see all the plains of
Jordan that was well watered everywhere (Gen. 13:10). One and the same scenery
drew Abrams heart to brotherly love, and that of Lot to selfishness; the first longed
for Paradise, while the other sought the watered land.
Lot lifted his eyes to see the land like the land of Egypt. He recalled Eden,
yet, not in its inner peace and the encounter of man with the Lord, but in its being
watered and fertile like the land of Egypt. Thus in him, the spirituals were intermixed
with the worldly with no separation or discernment. Here, he represents the religious
person, who has the theoretical knowledge and the formal practices, while his heart is
drowned in the love of the world, crawling on the ground.
The third fault committed by Lot, besides his selfishness and lack of
discernment between spiritual and worldly things, was the fact that he did not care for
the inhabitants of that land, as they were exceedingly wicked and sinful before the
Lord (Gen. 13:13). An attitude that made him and his family loose much, spiritually
and materially.

4- THE LORD BLESSES ABRAM


If Lot, with his materialistic attitude, had his eyes drawn to the well watered
land, that made him recall the land of Egypt (Gen. 13:10), then by his separation from
Abram, the later enjoyed the exalted promises of God. Lift your eyes now and look
from the place where you are, - northward, southward, eastward, and westward.
Arise, walk in the land, through its length and its width, for I give it to you (Gen.
13:17).
God did not wish to confine Abram to one direction, but commanded him to
look toward the four directions, to behold the exalted love of Christ, in its length,
width, depth, and height constraining him (2 Corinthians 5:14; Ephesians 3:18). By
looking toward the four directions, he probably, by faith, also saw the cross by which
the Lord Christ, a descendant of Abram, reigns over the nations and peoples who,
through their pagan worship became like land.
Concerning his saying, arise, walk in the land, through its length and width it
reveals Gods work in those resurrected in the Lord from the dead. Those who do not
cease walking until they completely reign. And as St. Ambrose says: [He did not
promise to reward the reluctant and lazy, but those who strife1.]
At the time when Abram received a promise for his innumerable descendants
to inherit the land, he had not yet had a son. He, in faith, non argumentatively,
accepted the promises: moved his tent, and went and dwelt by the terebinth trees of
Mamre, which are in Hebron, and built an altar there to the Lord ( Gen. 13: 18).
There, by the terebinth of Mamre, he received God and His two angels, and
thus a promise of the birth of Isaac (Genesis 18). We wish here to refer to: Hebron as
meaning, according to Origen, (union) or (wedding), while, according to others, it
means (fellowship). With every true encounter with God, and enjoyment of His
promises, we enter into a deeper (life of fellowship), through which we reject union
with love of worldly, for the slaying of the Groom of our souls Lord Jesus Christ.
Lot departed to Sodom and Gomorrah to live on the well-watered land among
the wicked, to lose eventually everything. While Abram departed to the terebinths of
Mamre, which is in Hebron, to receive God and His two angels, and to enjoy a life of
fellowship with God on a deeper level. Our life is a persistent unstopping departure:
1

Cain and Abel 1:4 (12).

either to Sodom, where doom is, or to the terebinths of Mamre, where we would have
an encounter with the Grantor of life!

CHAPTER 14

THE BATTLE OF CHEDORLAOMER


Abram demonstrated his obedience to God by his departure from Ur of the
Chaldeans and from Haran, to Canaan. And as the land was not wide enough to
accommodate his herdsmen and those of his nephew, he gave to the latter the right of
choice. And now, as his nephew fell into captivity, Abram set forth with his men to
free him and those who were with him from the hand of Chedorlaomer, rejecting any
human reward, to get from God what is greater.
1- Captivation of Lot and his family
2- Abram rescues Lot
3- An encounter with Melchizedek
4- Abram rejects the human reward

1-12.
13-16.
17-20.
21-24.

1 CAPTIVATION OF LOT AND HIS FAMILY


Lot chose the region of Sodom that was within the domain of Chedorlaomer,
king of Elam, and paying taxes to him1.
Chedorlaomer is a name that means Servant of Laomer, one of the gods of
Elam. He was known for his violence and domineering, having swept all kingdoms of
the South, submitted all the valley of the Jordan, and had control on the main road
between Egypt and Damascus. After twelve years of humiliation, five kings rebelled
against him, and refrained from paying him taxes: Kings of Sodom, of Gommorah, of
Admah, of Zeboiim, and of Bela (Zoar). Chedorlaomer had to make war to chastise
these rebellious kings, joined by three other kings: of Shinar, of Ellasar, and of Jobim,
and they swept the region. That war was fought in the vicinity of Sodom, which,
despite its natural immunity, and the bitter soul of its inhabitants, was defeated
because of its corruption that destroyed it. Its king had to escape while Lot and his
family were captivated and their possessions were confiscated.

2- ABRAM RESCUES LOT


Someone who had escaped came and told Abram the Hebrew that his nephew
was taken into captivity: When Abram heard that his brother was taken captive, he
armed his three hundred and eighteen trained servants who were born in his own
house, and went in pursuit as far as Dan. He divided his forces against them by night,
and he and his servants attacked them and pursued them as far as Hobah, which is
north of Damascus. So he brought back all the goods, and also brought back his
brother Lot and his goods, as well as the women and the people (Gen. 14:14-16).
Lot sought what is his, so he lost everything. But Abram, used to seek what is
others and could not bear to hear that Lot and his family were taken captives. His
heart flaring with love could not have rested, while others are suffering. So, he set
forth with 318 of his trained servants to make war against him who defeated five
kings.
It is not strange that Abram here, was called the Hebrew, as he lived as a
transient, that is to say, a stranger, he could, with the spirit of a stranger, rescue
Sodom, its king, together with Lot and his family. While Lot, who dwelt in Sodom,
could not rescue anyone, including himself. The world is in need, not for people like
Lot, who live attached to the wicked in mind, but like Abram, who although seeming
1

Cf. our commentary on chapter 10 (Descendants of Shem).

isolated and a transient stranger, yet he is able to support the falling souls, through his
sanctified life in the Lord.
Lot dwelt in a city that enclosed his mind to be concerned only in earthly
things, merely dust; while Abram dwelt in the terebinths of Mamra, meaning
(terebinths of vision), anticipating the vision of God. That did not keep him from
serving others; but on the contrary, motivated him more toward working for the
salvation of all.
St. Clement of Alexandria1 believes that the Scripture mentioned the number
of servants, who fought together with Abram as 318, for a certain reason. The figure
300 in Greek starts with the letter (Yota), a symbol of the sign of Jesus Christ; and the
figure 18 with (Ita), that refers to the name of the Savior; as though those servants
who fought together with Abram, were those who enjoyed the salvation of our Lord
Jesus, who resorted to His sign and name.

3- AN ENCOUNTER WITH MELCHIZEDEK


We have previously dealt with that encounter, in our interpretation of the
seventh chapter of the epistle to the Hebrews. We saw that the episode of the
encounter of Abram, the Patriarch, with Melchizedek, after defeating Chedorlaomer,
represents a puzzle with no solution to the Jews. As how would the Patriarch, who had
in him the priesthood of Levi, offer the tithes to a stranger? And why, that king and
priest, all of a sudden, appeared and disappeared in the Scripture, with no indication of
the name of his father, mother or descent? And why didnt he offer a bloody sacrifice,
as it was the custom in those days?
These are questions for which the Jews have no answer. But the apostle reveals
its secret by proclaiming that Melchizedek, being a symbol of the Lord Christ,
surpassed the person of Abram who had in him the priesthood of Levi. We can refer to
the Epistle to the Hebrews, chapter 7. I shall quote here some comments of the Fathers
in this concern:
Who is the Priest of God Most High, other than our Lord Jesus Christ, who
offered a sacrifice to God the Father, presenting the same things Melchizedek did:
Bread and Wine, namely His Body and Blood?! As for Abram, the blessing he
gained concerned his people2.
St. Cyprian
This is our Melchizedek who offered the sacrifice that is ours; He is the One who
says: He who eats My Flesh and drinks My Blood (John 6:55), granting us that
sacrament according to the order of Melchizedek3.
St. Jerome
4
St. Ambrose stated that Melchizedek has been a holy man and a priest, a
symbol of our Lord Jesus Christ; and was not an angel as some Jews claimed.
We shall concisely present a correlation between the Lord Christ and
Melchizedek:
a- The name, Melchizedek means King of righteousness.
b- Concerning his work, the king of Salem means King of Peace.
c- He has been a king and priest at the same time, something that can not be
realized for the Jews, for whom the kings were from the tribe of Judah, while the
1

Strom. 6:11.
Ep. 62:4.
3
On Ps. hom 36.
4
On Christian Faith 3:88.
2

priests were from the tribe of Levi. In Christ Jesus, both were realized.
d- The offer of Melchizedek was individual in nature, referring to the sacrifice
of the Lord Christ.
e- We know nothing of his father or mother; his kingdom has no beginning or
end; referring to the Lord Christ, who has no biological father, and no mother, from a
Divine origin, with no beginning of days. He is eternal.
f- The Lord Christ came, a Priest, according to the order of Melchizedek; as
though the Levitic priesthood came to an end, to be replaced by a new priesthood.
g- Abram, who was a Levi origin who collected the tithes, presented, himself,
the tithes to Melchizedek who is the symbol of the Lord Christ. What then is this
symbol? And how great would be the person symbolized?

4- ABRAM REJECTS THE HUMAN REWARD


It was Abrams right to get a reward for his labor. As the king of Sodom heard
that Abram rescued his people from Chedorlaomer, he came out of his hiding place to
meet him (Gen. 14:17); and said to him: Give me the persons, and take the goods for
yourself. But Abram said to the king of Sodom, I have lifted my hand to the Lord,
God Most High, the Possessor of heaven and earth, that I will take nothing, from a
thread to a sandal strap, and that I will not take anything that is yours, lest you
should say, I have made Abram rich - except only what the young men have eaten, and
the portion of the men who went with me: Aner, Eshcol, and Mamre; Let them take
their portion (Gen 14:21-24).
Abbot Theonas says: [Abram surpassed the rules of the Law, that were given
later; as he, after his victory over the four kings, did not touch anything of the goods
of Sodom, that were his as a conqueror, that were offered to him by the king of Sodom
himself, whom Abram rescued1.]
St. Ambrose says: [He has been honest in war; humble in his victory;
preferring not to get rich through grants from others, but through those from God2.]
Abram, in his dignity, rejected the human reward, in anticipation of that of
God. Yet while doing that, he did not deprive his servants from enjoying their right
(their food from the king of Sodom), nor his partners in war, of getting their portion.
He refused to get what was his, yet, he did not commit others to do the same. A living
portrait of spiritual and mental maturity!

1
2

Cassian: Conf. 21:4.


On Belief of Resur. 2:96.

CHAPTER 15

THE DIVINE COVENANT


In honesty, Abram strove for the sake of Lot and his people; then, having
conquered, he rejected the human reward, that had been his right, to be rewarded by
God by what humans could not offer, namely the enjoyment of entering into a divine
covenant, that his descendants would be like the stars of heaven, and that in his
descendants all nations will be blessed.
1- God appears to Abram
1-2.
2- A promise of blessing
3-8.
3- Animals cut down in the middle, and birds
9-17.
4- God makes a covenant with Abram
18-19.

1- GOD APPEARS TO ABRAM


After these things the word of the Lord came to Abram in a vision, saying,
Do not be afraid, Abram. I am your shield, your exceedingly great reward. But
Abram said, Lord God, what will you give me, seeing I go childless, and the heir of
my house is Eliezer of Damascus? (Gen. 15:1-2)
Gods words to Abram came at the right time. His saying: After these things
indicates that what Abram enjoyed, of Gods words and of vision, were a continuation
of the previous events. Abram presented his life and his possessions for the sake of his
nephew, so enjoyed the Lord himself as a shield; and as he rejected the reward, he
listened to the divine saying; I am your exceedingly great reward.
We did not hear that Abram was afraid, but that he conquered in his battle; so
why did God tell him assuring him: Do not be afraid Abram, I am your shield.
There is no doubt that that divine confirmation, represents a divine approach toward
Abram. Abram approached God, not only through prayers and offering sacrifices, but
also through strife for the sake of the benefit of others. That is why, God approaches
him according to His promise: Return to Me, says the Lord of hosts, And I will
return to you (Zechariah 1:3). Abram approached God through his practical
compassion toward his brothers; so God approached him by proclaiming that He
is a shield to support him. Abram, likewise, approached God through rejecting the
human reward; so God approached him by a promise of an exceedingly great reward.
Let us approach God, not only by prayers, tears, prostrating, and offerings, but
also through a whole life filled with love, for Him and all humanity. When we
approach him by action, His approach toward us would be a practical one.
The more God approached Abram, the more Abram approached Him; He
spoke to Him, not formally, but boldly and lovingly, saying: Lord God, what will you
give me, seeing I go childless, and the heir of my house is Eliezer of Damascus? He
did not ask Him directly for a son to abolish his disgrace, and to inherit him, but
lovingly he admonishingly asked Him: What would be the use of such great gifts, for
a childless man, who would be inherited by a stranger? Gods dealings with Abram
gave the latter the privilege to talk to him frankly, and with an open heart, to be called
the friend of God.

2- A PROMISE OF BLESSING
Abrams life was actually a continuous series of encounters with God, and
enjoyment of promises. That was not favoritism, but Abram was found worthy of
these divine gifts, because of his practical living faith, and his obedience to God in

everything.
Abram lovingly admonished the Lord, for so great gifts without a son to inherit
him. Gods answer to him was: This one shall not be your heir, but one who will
come from your own body shall be your heir. Then He brought him outside and said,
Look now toward heaven, and count the star if you are able to number them; and He
said to him, So shall your descendants be. And he believed in the Lord, and He
accounted it to him for righteousness (Gen. 4-6).
According to nature, that promise seemed impossible to be fulfilled; Yet
Abram believed in the Lord, and He accounted it to him for righteousness. That
was the first time we hear the word believed. Men of God often quoted this verse
Believed in the Lord (Romans 4:3; Galatians 3:6; James 2:23); as though Abram,
the Patriarch had opened before us, his children, the way of righteousness through
faith. As the apostle says: Now it was not written for his sake alone that it was
imputed to him, but also for us. It shall be imputed to us who believe in Him who
raised up Jesus our Lord from the dead (Romans 4:23-24).

3- ANIMALS CUT DOWN IN THE MIDDLE, AND BIRDS


With an exalted friendship between Abram and God, having been granted a
promise he believed, to be accounted to him for righteousness, Abram lovingly asked
for a sign, Lord God, how shall I know that I will inherit it? (Gen. 15:8)
His request for a sign did not imply doubt in Gods promises, but it implied the
opening of Abrams heart to God, and his friendship with Him. That sign came to
reveal the mystery of the Church coming out of the person of Abram. God promising
to grant him descendants from his body, innumerable like the stars in heaven, is now
revealing to him that these descendants, who will be a Holy Church to God, will
embrace in her fellowship, members from both circumcised as well as uncircumcised
nations.
God commanded him to (cut in two down the middle), a 3-year old heifer, a
3-year old female goat, a 3-year old ram, and place each piece opposite the other;
beside a whole turtledove and a young pigeon. When the vultures came down on the
carcasses Abram drove them away. Now, when the sun was going down, a deep sleep
fell upon Abram; and behold, horror and great darkness fell upon him. Then He said
to Abram: Know certainly that your descendants will be strangers in a land that is
not theirs, and will serve them, and they will afflict them four hundred years. When
the sun came down and it was dark..., there was a smoking oven and a burning torch
that passed between these pieces (Gen. 15:9-17).
What is the meaning of all that? Fr. Caesarius of Arles believes that vision to
concern the Catholic Church which is to embrace members of all nations, to become
children to Abram, not according to the flesh, but in faith. Yet, some of them would,
unfortunately be carnal and others spiritual. Fr. Caesarius of Arles says:
[Abraham was called Father of many nations (Gen. 17:5). As nations would
believe in Christ, and become children to Abram through following the example of his
faith, and not according to the flesh. The Jews, denying faith, would become children
to the devil, to be called in the Scripture, Generation of vipers (Matthew 3:7); while
the nations, believing in Christ would be worthy of being called Children of
Abraham
The turtledove and the pigeon, together with the heifer, the goat, and the ram,
refer to all nations; describing the animals as being 3-years old, refers to their belief in
the Holy Trinity. The Church embraces spiritual members, symbolized by the

turtledove and the pigeon, besides carnal ones, symbolized by the three animals.
Although some believe in the Holy Trinity, yet they are carnal, being reluctant to
forsake their sins and wickedness.
Notice that Abram was commanded to cut the three animals in two down the
middle, then to place each piece opposite the other. As to the birds, the Scripture says:
He did not cut the birds in two (Gen. 15:10). Why was that? Because in the
Catholic Church there are carnal members that are cut, namely divided, while the
spiritual members would never be so. The reason for that division, is that the worldloving wicked people would never cease to oppose one another, while the spiritual
souls, would never divide, because they are of one heart and one soul (Acts 4:32).
Surely, the turtledove and the pigeon referred to, are these souls, as the turtledove
represents purity, while the pigeon represents simplicity. All people fearing God are
pure and simple, who say with the Psalmist: Oh, that I had wings like a dove! For
then I would fly away and be at rest (Psalm 55:6); and, Even the sparrow has found
a home, and the swallow a nest for herself, where she may lay her young (Psalm
84:3). The carnals, divided between themselves, are burdened by the heavy chains of
sin, while the spirituals are lifted up to the heights, setting forth toward heaven, by
virtues, as though by two wings: the two commandments of love for the Lord and love
for one another. These can say with the apostle: Our citizenship is in heaven
(Philippians 3:20). And as the Priest says Lift up your hearts, they can humbly and
surely say that they already lifted them up to the Lord. Unfortunately, very few and
rare in the Church, can truly say and confirm it1.]
Fr. Caesarius also says: [I wish we reveal the simplicity of the pigeon and the
purity of the turtledove, in order to be lifted up to heaven by the spiritual wings of
virtue, according to the words of the apostle: We shall all be abducted in the clouds
to encounter the Lord in air2.]
Let us now think of Abram and how strange he looked before his wife and his
servants! That respectable elder standing over the slain animals and birds, cut and
arranged according to a certain pattern, without offering them on an altar, or
requesting them to be cooked. All day long watching and driving away the vultures
coming down on the carcasses attempting to snatch pieces of them! I wonder how did
Abram and all others feel.
These animals and birds refer to the Catholic Church in its purity and its
carrying the weak in her, as well as referring to the life of everyone of its members.
Abram refers to the alert spiritual soul, that, although unable to forbid the unclean
birds of prey from roaming around him, yet he can keep them from settling down on
him, or snatching something of his own. That is confirmed by many of the Fathers of
the Church, that the believer cannot forbid sins from attacking him. Yet, when they
find him alert, they cannot enter into him or infiltrate his mind and heart. So they stay
outside; roaming around, but unable to touch him.
He remained the whole day, obediently driving the vultures away, not hearing
nor seeing a thing; then horror and great darkness fell upon him... Why? He saw the
fruit of sin in mans life, how it corrupts and enslaves him. He heard how his
descendants would become enslaved to a strange nation for four hundred years... It is a
painful portrait of the soul that falls under sin, to come into the servitude and
humiliation of Pharaoh. But God, by sunset, namely by the fulfillment of days, sets
1
2

Ser. 82:1, 2.
Ser. 82:3.

forth humanity by the cross from that servitude, granting it great possessions, saying:
They shall come out with great possessions (Gen. 15:14) And it came to pass,
when the sun went down and it was dark, that behold, there was a smoking oven and a
burning torch that passed between these pieces (Gen. 15:17) A reference to salvation
of men by the Lord, and their enlightenment by the fiery Holy Spirit.
We can say that what happened to Abram here, refers to the redeeming work of
the Lord Christ; When sun went down, at the fulfillment of time, deep sleep fell upon
the Lord, as He yielded up His Spirit on the cross, proclaiming the bitterness of sin,
that brought us down to hell, and delivered us to servitude for some time. But the Lord
sleeping on the cross, as He descends into hell, He carries us upon His shoulders, and
let us come out as though with great possessions, carrying His riches and granting us
the riches of the Spirit, so that, when the world and the time come to an end, He
proclaims the salvation of our bodies, and proclaims His great day as though by fire.
St. Augustine presents us with the following magnificent interpretation of this
vision: [It is enough to say that, after saying that Abram believed in God, and that was
accounted to him for righteousness, it was not a failure of Abrams faith when he said
to God: How shall I know that I will inherit it? (Gen. 15:8). He did not mean to
imply that he does not believe that he would inherit it, but said How shall I know?
Namely, He asks for a sign to know the way by which, what he believed to gain would
be realized. In this He is like the Virgin St. Mary who asked, not in disbelief, How
can this be, since I do not know a man? (Luke 1:34). She was asking about the way
by which what is to occur, would be realized; to be answered: The Holy Spirit will
come upon you, and the power of the highest will overshadow you (Luke 1:35). Here
too, he was given an accurate symbol by which to know the way that thing, which he
did not doubt, would be realized. That symbol includes three animals: A heifer, a goat,
and a ram, and two birds: a turtledove and a pigeon.
The heifer refers to the people who would submit to the Law; the goat refers to
the fact that they are sinful people; and the ram refers to that they would reign. (It was
said that these animals were three years old; and that is, because there are three well
defined epochs of time: From Adam to Noah; from Noah to Abraham; and from
Abraham to David, who would set up the kingdom of Israel according to Gods will,
following the rejection of Saul. These animals could be carrying other convenient
significance, but I have no doubt that they carry symbols of spiritual meanings,
together with the turtledove and the pigeon.
It was said: He did not cut the birds in two (Gen. 15:10); as the carnals are
divided against each others, while the spirituals are never so, whether they are like the
turtledove, isolated from the numerous disputes with people, or are, like the pigeon
living among them, both birds being simple and harmless.
As to the birds of prey that came down on the cut carcasses, these do not
represent a good thing, but the spirits of the air, that seek for themselves some gain,
through the schism of the carnals.
Abrams sitting close to them refers to the fact that, even amid the divisions of
the carnals, the true believers would be kept safe up to the end.
The horror and fear that fell upon Abram because of the great darkness, refer to
the fact that at the end of time, believers will be, as proclaimed by the Lord Christ, in
great tribulation, such as has not been since the beginning of the world until this
time; no, nor ever shall be (Matthew 24:21)
As to what was said to Abram, that his descendants will be strangers in a land
that is not theirs, and will serve them, and they will afflict them four hundred years; It
6

is obvious that that is a prophecy about the people of Israel who were to be enslaved in
Egypt.
As to saying: When the sun went down and it was dark, there was a smoking
oven and a burning torch that passed between these pieces (Gen. 15:17), that refers
to the fact that the carnal would be judged at the end of the world1.]

4- GOD MAKES A COVENANT WITH ABRAM


On the same day the Lord made a covenant with Abram, saying, To your
descendants I have given this land, from the river of Egypt to the great river
Euphrates (Gen. 15:18).
God, having revealed to Abram, the sign of salvation for all nations, through
the deep sleep that fell upon the Lord just before sunset at the fulfillment of days, and
transformed the darkness to a smoking oven (a reference to the burning of the
sacrifice), and a burning torch that passes amid his people. He confirmed the promise
that he is giving Abrams descendants the land. It is though He is confirming to him,
that all what he enjoys of encounters with God, visions and proclamations, are for the
sake of the enjoyment of his descendants of the spiritual inheritance in Christ Jesus,
the Savior of the world.
This covenant have two integrated aspects: First, the enjoyment of Abrams
descendants of the land, and secondly, driving out the pagan nations from it; which He
counted ten of them (Gen. 15:19-21). Fr. Serapion2 believes that these driven out
nations refer to the eight main sins, that we enjoy overcoming: greed, adultery, love
for wealth, anger, grief, spiritual lukewarmness, conceit, pride; in addition to idol
worship and blasphemy.

1
2

City of God 16:24.


Cassian: Conf. 5:22.

CHAPTER 16

ABRAM AND HAGAR


Abram entered into a friendship with God himself, who confirmed to him His
promise that his descendants will inherit the land to which he took him. But as years
went by with no change, Sarai assumed that she would enjoy children through her
maidservant Hagar. So she gave her to her man. Abram heeded the voice of his wife,
assuming that God would realize his promise through his descendants from Hagar.
But, because Sarai followed her own human counsel, out of the circle of faith, she got
only loss and bitterness.
1- Sarai gives her maidservant Hagar to her man
2- Hagar flees from her mistress Sarai
6-7.
3- Hagar returns to Sarai
8-14.
4- Birth of Ishmael
15-16.

1-5.

1- SARAI GIVES HER MAIDSERVANT TO HER MAN


Sarai, remaining ten years in the land of Canaan bearing no children from
Abram, as she was barren, used her own human thinking to realize Gods promise.
She asked her man to go to her Egyptian maidservant Hagar. Yet once Hagar
conceived, her mistress became despised in her eyes. When Sarai blamed Abram, he
put Hagar in his wifes hand to do to her as she pleases, and when Sarai dealt harshly
with her, she fled from her presence. This situation represents how man sometimes
lean on his own judgment, and plans for himself, without seeking Gods counsel.
St. John Chrysostom believes that Sarai, assuming that her husband is
responsible for her deprivation of children, gave him her maidservant to make sure.
But as the latter conceived, Sarai was greatly distressed, because she realized that
barrenness is the result of her infertility.
In any case, because Abram and Sarai were acting in faith, even their
weakness, was used by God, for the glory of his name. Sarai came to represent the
Church of the nations (the New Testament), that was previously barren, giving God no
children; while Hagar referred to the Jews who gave birth to slaves, through their
rejection of sonship to God in Christ.
At the fulfillment of time, Sarai gave birth to Isaac, providing God with many
children. Sarai gave birth to her son, not according to nature, as she was barren, but
according to Gods promise. So her son came blessed. Hagar, on the other hand, gave
birth to her son according to nature, so he became a slave. This line of thought was
clearly proclaimed by the apostle Paul, saying to Christians who intended to go back
to Judaism: Tell me, you who desire to be under the law, do you not hear the law?
For it is written that Abraham had two sons, the one by a bondwoman, the other by a
free woman. But he who was of a bondwoman was born according to the flesh, and he
of the free woman through promise; which things are symbolic. For these are the two
covenants: the one from Mount Sinai, which gives birth to bondage, which is Hagarfor this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is,
and is in bondage with her children-but the Jerusalem above is free, which is the
mother of us all. For it is written: Rejoice, O barren, you who do not bear! Break
forth and shout, you who do not travail! For, the desolate has many more children,
than she who has a husband. Now we, brethren, as Isaac was, are children of
promise. But, as he who was born according to the flesh then persecuted him, who
was born according to the Spirit, even so it is now. Nevertheless what does the
3

Scripture say? Cast out the bondwoman and her son, for the son of the bondwoman
shall not be heir with the son of the free woman. So then, brethren, we are not
children of the bondwoman but of the free (Galatians 21-31).
Sarai had been barren, referring to the nations who could not provide children
to God. But she gave birth to Isaac, not according to the law of nature, nor according
to legal marriage, having been in her barrenness as though under the verdict of death.
But she gave birth to a son according to a promise by God to her and to her husband
Abram. She gave birth to a son in the Lord.
St. John Chrysostom says: [Isaac was born, not according to the law of
nature, nor through legal marriage or body strength; and yet, he is truly his son. He
came from two bodies that were dead, came from a dead womb. His birth was not
according to flesh, nor was he naturally conceived, as the womb was dead because of
old age and barrenness, but the Word of God (the divine promise) formed him
(through union of Abram and Sarai as a fruit of the promise, so he is their son and of
their seed). It was not the same with the son of the bondwoman, as he came according
to the law of nature. However, the one, not according to the flesh, was more dignified
than him, who was born according to the flesh1.]
He also said: [The Church was not only barren like Sarai, but also became like
her a mother of many children, she conceived them in the same way, not according to
nature, but according to a promise from God.] [Who is she, who was previously
barren and desolate? She is the Church of the Gentiles that was deprived of the
knowledge of God. And who is she, who has a husband? She is the Synagogue of the
Jews. But the barren one got more children, gathering together the Greeks and the
Barbarians, from sea and land and the whole world.] [As we are the children of the
barren, we are free. Yet what kind of freedom is this, if the Jews chase and persecute
the believers? We should not get disturbed by this situation as from the beginning the
son of the bondwoman used to persecute the son of the free2.]
St. Clement of Alexandria believes that Hagar represents the wisdom of the
world, while Sarai represents the divine wisdom or Gods knowledge. When Sarai
gave Hagar to her man, this refers to Gods knowledge that gives world wisdom or
culture, as a maidservant to serve man, while we dignify Gods wisdom as a spouse
and companion. Sarai sent Hagar away for some time, to chasten her for submission,
in reference to the rejection by man of the world wisdom, if it is not in the Lord.
Finally, St. Augustine presents us with a justification of Abrams behavior
with Hagar, saying: [Abram was not guilty concerning the maidservant; as He used
her, not to fulfill a lust, but in order to get a child; not to spite his wife, but to heed her
voice; she who assumed that, by using the fruitful womb of her maidservant, in place
of her barren one, she would legally root out her disgrace; the apostle says: The
husband does not have authority over his own body, but the wife does (1 Corinthians
7:4). So, as a wife, she used her man to get a child, through another woman, when she
found herself incapable of doing that herself. Here, there is no place for lust or low
defilement; as the maidservant was actually given to the husband by his wife for
getting a child; both of them were not committing a sin, but were seeking a good
cause. That is why, when the maidservant despised her barren mistress, Sarai targeted
her husband with her feminine jealousy. Although Abram, when he, unselfishly went
to Hagar, he did that, not at the expense of Sarai, but heeding her voice... So he said to
1

In Gal. hom 4:23.


. : 2

her: Your maid is in your hand, do to her as you please (Gen. 16:6)1.]
St. Augustine, justifying the behavior of Abram, believes that he proved his
love for his wife, by delivering the maid in her hand, to do with her as she pleases.
Yet, we cannot accept such behavior in the light of the divine grace. Abram and Sarai
behaved that way for the sake of getting children, anticipating that the Savior would
come as their descendant, but now, we are not seeking children or descendants
according to the flesh. From another aspect, if the husband does not have authority
over his own body, but his wife does, she has no right to deliver her husbands body to
another woman, for whatever excuse. She was given her man by the Lord, for both to
live as one body in the Lord, nobody should come in between!

2- HAGAR FLEES FROM HER MISTRESS SARAI


St. Augustine2 believes that Hagar or alien, refers to the alien soul (not a
citizen) among Gods people, and represents every thought, alien of faith. Hagar
conceived, then despised her mistress, thus was worthy of being driven away for
chastisement, to get back after hearty submission.
How numerous are Hagars in our inner life, namely, how often do we have
thoughts, alien to faith, that despise their mistress, thoughts of faith or Gods
knowledge... Let us drive away Hagar, namely, every alien thought, humiliate and
chastise it, in order to bring it back to the pious life of faith.
Hagar fled, to be found by the Angel of the Lord, by a spring of water in the
wilderness, by the spring on the way to Shur (Gen. 16:7). She was probably on her
way to Egypt, her original home through the wilderness of Paran, probably near the
Springs of Moses not far from Suez, along the way of Shur or wall, which is a
route of caravans.
It was not possible for Hagar to return to Sarai and Abram, and give birth to a
son, unless she encounters the angel of the Lord by a spring of water, on the way to
Shur. The angel of the Lord refers to the Lord Christ Who came to us in our barren
wilderness, to encounter us by the spring of water of baptism, and to be a wall or
Shur on our way, that that keeps us from heading to Egypt, namely to love of the
world, and sends us back to the heavenly Canaan. We were driven out of Canaan,
namely of Paradise, because of our sins, and came to be in isolation and bitterness in
the wilderness of this world. But the Lord would never forsake us. He would bring us
back through renewing us in the water of baptism. And as St. Jacob of Serug says
about Baptism: [Baptism is a gate through which we get back to Paradise; through
which man enters to be with God. Baptism is a new boat a carrier of the dead, by
which they are risen and cross over to the land of eternity; Through baptism, in the
new world, man crosses over from the dead to the land of the living3.]

3- HAGAR RETURNS TO SARAI


The angel of the Lord commanded Hagar to return to her mistress, as though
referring to the worldly wisdom, that, if sanctified, would serve faith through
submitting to it. It represents the worldly philosophies, that, if received by a believer,
with the spirit of piety and thought of faith, they would be at his service in the Lord,
and would not be a destroyer of his faith, through the spirit of arrogance and pride.
Hagar, probably also refers to the carnal man, if he despises the Spirit Sarai,
1
2

City of God 16:25.


On Ps. 83.
. 3

he would be destroying himself. But if sanctified in the water of baptism, and accepted
the work of the Holy Spirit in him, he would be a servant to the Lord. Concerning this,
St. Augustine says: [Return to your mistress, O carnal soul, the arrogant maidservant;
If you had endured some pain, it is for the sake of chastisement; So why rebelling?
Return to your mistress, and enjoy the peace of the Church1.]
The angel of the Lord commanded her to submit and to obey her mistress
(Gen. 16:7), who possibly did not afflict her, but it was Hagar who had aggressively
despised her mistress. And as a reward for her submission, He promised her, that her
descendants would be exceedingly multiplied, yet her son would be a wild man, His
hand shall be against every man, and every mans hand against him (Gen. 16:12)
Hagar saw (the angel of the Lord). And as many scholars believe, that was one
of the apparitions of the Son of God. Hagar called Him, You- Are- the- God- WhoSees; (Gen. 16:13) for she said, Have I also here seen Him who sees me; and she
called the well, at which she encountered Him, Beer La-hai Roi, namely, the well
where the Living God was seen.

4- BIRTH OF ISHMAEL
Hagar bore Abram a son, and named him Ishmael, according to what the
Angel of the Lord had told her, meaning God listened. Abram confirmed that name,
on the assumption that God listened to him and gave him a son to inherit him (Gen.
17:18, as he did not expect Sarai to give him a son.
Abram was 86 years old when Hagar bore Ishmael, and 100 years old when
Isaac was born; So Ishmael was 14 years senior to his half-brother Isaac.

On Ep. of St. John, hom 10:10.

CHAPTER 17

COVENANT OF THE CIRCUMCISION


Sarai had been thinking in a human way, watching the great wealth that
flooded them. And how she and her husband grew old, with nobody to inherit them
except Eliezer of Damascus. So she committed her husband to go to her maidservant,
something that became to her and her descendants after her a bitterness of soul. God,
however, was beholding Abrams faith, to establish a new eternal covenant with him
and his descendants after him, through a sign in the flesh of every male child
(Circumcision), as a way to enjoy the New Testament, set by our Lord Jesus Christ by
His body on the cross, reconciling us with His heavenly Father.
1- Gods covenant with Abram
2- The sign of Circumcision
3- Sarah enjoys the blessing
4- Between Isaac and Ishmael
5- Realization of the Circumcision

1-8.
9-14.
15-17.
18-22.
23-27.

1- GODS COVENANT WITH ABRAM


When Abram was ninety-nine years old, the Lord appeared to Abram and
said to him, I am Almighty God; walk before Me and be blameless, and will make My
covenant between Me and you, and will multiply you exceedingly (Gen. 17:1-2).
The story of God with man is one of continuous and renewed covenants,
through which God proclaims His love for man, and yearns that, man would love Him
in return. In all that, God seeks man, not out of need for anything, nor for a desire of
control. But in his fatherhood. He opens up His bosom to him, and receives him as a
son, to enjoy the fellowship of His glories.
At the beginning of creation - before falling - the covenant was set on the basis
of love, with no apparent sign, man, in Gods image and likeness, was responding to
his Creator with love, yearned to Him and ran toward Him to hear His voice and
rejoiced to behold Him. Yet, after the fall, as man started to become internally
confused, and the land was cursed to produce thorns and thistles, there was need for
setting a covenant between God and man, to be renewed every now and then. As the
world was renewed by the water of the great flood, God proclaimed: I will never
again curse the ground for mans sake...; I establish My covenant with you and your
descendants after you (Gen. 8:21; 9:9), and gave a sign of that covenant, a rainbow
in the clouds. Now, as God establishes a covenant with Abram, He makes that sign
steady in the flesh of every male (Circumcision). Man, along the generations, saw
through this sign, a shadow for a greater covenant, to be presented by our Lord Jesus
Christ in His flesh, for reconciliation on an eternal level. The prophet says: Incline
your ear and come to Me, Hear and your soul shall live. And I will make an
everlasting covenant with you - the sure mercies of David. Indeed I have given him as
a witness to the people, a leader and commander of the people. Surely you shall call a
nation you do not know, And nations who do not know you shall run to you, because
of the Lord your God, and the Holy One of Israel, For He has glorified you (Isaiah
55:3-5). This call, for the nations, to enter into the divine covenant, has been realized
when the Lord Christ offered His blood as a new covenant for the forgiveness of sins
(Matthew 26:38; Luke 22:20; 1 Corinthians 11:25).

St. Clement of Alexandria1 believes that God did not just invite Abram to
enter with Him into a covenant, but delivered Himself a covenant to him; the Book
says: As for Me, Behold, My covenant is with you (Gen 17:4). A covenant,
according to St. Clement, is not just oral or written promises, but it is the acceptance
of God Himself, in Whom we find our peace, satisfaction, and fulfillment of all our
needs.
When we say that the Lord Christ offered His Body and Blood, as a new
covenant for the forgiveness of sins, actually He delivered Himself to us, so we can
find in Him the Fathers complacency; and the Father finds in Him our complacency.
Thus, in Christ Jesus, the Father and men, both find their true pleasure. The Father
sees us in His Son, justified with His blood; and we find in Him a heavenly Father,
who opens His bosom to us. Thus God Himself is an eternal covenant for us.
St. Jerome comments on the saying of God: No longer shall your name be
called Abram, but your name shall be Abraham (Gen. 17:5). [His name in Ur of the
Chaldeans has been Abram. But, in heaven, he is called Abraham, so his name is
changed to Abraham, as he became a star2.]
St. Augustine believes that changing the names of Abram and Sarai, came
together with the circumcision, as a sign of an overall change, saying: [What is the
significance of circumcision, but the renewal of human nature through rooting out the
old man? And what is the significance of the 8 days (for the circumcision), but a
reference to Christ, who was raised after completing the week, namely, after the
Sabbath? The names of the parents were changed, and everything is proclaimed new3.]

2- THE SIGN OF CIRCUMCISION


This is My covenant which you shall keep, between Me and you, and your
descendants after you: Every male child among you shall be circumcised. And you
shall be circumcised in the flesh of your foreskin, and it shall be a sign of the
covenant between Me and you. He who is eight days old among you shall be
circumcised, every male child in your generations, he who is born in your house or
bought with money from any stranger who is not your descendant. He who is born in
your house, and he who is bought with your money must be circumcised, and My
covenant shall be in your flesh for an everlasting covenant. And the circumcised male
child, who is not circumcised in the flesh of his foreskin, that person shall be cut off
from his people; he has broken My covenant (Gen. 17:10-14).
Circumcision has been of great importance, as it was the distinction between
the descendants of Abraham, those with the covenant, and the Gentiles. Its importance
is proclaimed in Gods words concerning the uncircumcised: that person shall be cut
off from his people; he has broken My covenant. Circumcision had been confined to
males, as a woman was sanctified in man, if he is sanctified in God. Denying
circumcision of females does not imply that God underestimate her or does not care
for making a covenant with her, but He wished to confirm the unity of human family;
what the male does, is in the name of both of them (male and female). A proof of this
is that God commanded the circumcision of slaves who is born in your house, and
who is bought with your money (Gen. 17:13). Slaves could not be better than the
wives, mistresses of the house. He wants to make a covenant with all: the rich and the
poor, through the circumcision of every male. Medically, circumcision of males is
1

Strom. 1:29.
On Ps. hom 56.
3
City of God 16:26.
2

healthy, while that of females is harmful.


The importance of circumcision in the Old Testament is demonstrated, that
every time the people proclaim repentance, they return to God through three things:
circumcision of every uncircumcised male, reading the Law, and keeping the Sabbath.
The issue of circumcision used to preoccupy the minds of Jews in a strong
way, that they were called People of circumcision. And when they received faith in
the Lord Christ, some of them insisted on the circumcision of the Gentiles before their
entrance into the fellowship of the Church, something for which the apostle Paul
dedicated several chapters of his epistle, confirming that, in Jesus Christ, there is no
need for circumcision of the flesh, but for that of the spirit; and that circumcision is
realized through baptism, by which the old man is put off, and the new man, according
to the image of his Creator, is put on (Colossians 3:9-10).
Circumcision is done on the eighth day after birth of the male child, as the
figure 8 refers to eternal life or the second life. The figure 7 is referring to the
present life (seven days of the week), so the eighth day means entering into what is
beyond the present life. Circumcision thus means the crossover to eternal life, through
putting off love of the worldly, and acceptance of the eternal work of Christ and His
heavenly Kingdom.
If the people put much importance on the circumcision of flesh, God, on the
other hand, kept on persuading them to care for the spiritual circumcision of the heart
and that of the ear (Deuteronomy 30:6; 10:16; Jeremiah 4:4). The following are some
sayings of the Fathers concerning the spiritual circumcision that touches our whole
life:
The people of God get the sign of circumcision in their inner heart, as the heavenly
sword cuts the (foreskin) of the mind, namely, that defilement of sin.
St. Macarius the Great
In the plan of the God of the Law, circumcision is that of the heart, in the Spirit
and not in the letter (Romans 2:29)... Thus Moses says: Circumcise the foreskin
of your hearts (Deuteronomy 10:16 LXX)1.
Tertullian
Your ear is circumcised, if it does not hear insults and blasphemies; if it is closed
before treachery, lies, and anger, to listening to blood; If it is not open to listen to
unclean songs and entertainment; if it does not seek lowly things, but separates
from corruptible issues. That is the circumcision of ear, presented by the Church to
its children; and it is, in my opinion, the ear that the Lord Christ meant, when He
said: He who has ears to hear, let him hear (Matthew 13:9); as nobody can hear
the pure words of the Lord, words of wisdom and truth, by an uncircumcised or
impure ear.
When we stop talking filth about others, and bridle our tongue, we would have the
circumcised mouth.
When we get inflamed with carnal lusts; when we commit adultery in our hearts
(Matthew 5:28), we have uncircumcised hearts; When we welcome the thoughts of
heretics, and harbor blasphemous thoughts against the knowledge of Christ, we
have uncircumcised hearts. But if we keep having the purity of faith with a
straightforward conscience, we are having circumcised hearts, and become worthy
of hearing the voice: Blessed are the pure in heart, for they shall see God
(Matthew 5: 8).
1

Adv. Marc 5:14.

We can say that our hands, senses, and touches, all need circumcision as well. For a
man of God to be perfect, all his members should be circumcised: His hands should
refrain from stealing, and killing, and extend to do Gods work. Legs should be
circumcised, so as not to hasten to shedding blood, nor to the counsel of the
ungodly (Psalm 1:1); but do not care except to reach to our God. Eyes should be
circumcised, so as not to envy others for the good they have, and not to look at a
woman to lust for her (Matthew 5:28)... And so on, even when we eat or drink, etc.,
we should do everything for the glory of God. Look how the apostle asks for the
circumcision, even for taste Actually, if our members serve oppression, they are
uncircumcised, and we are not in a covenant with God. But if they serve
righteousness (Romans 6:19), to reach for holiness, in them, the promise to
Abraham is realized1.
Origen
I wish that we, who received the spiritual circumcision by the Holy Spirit in
the water of baptism, strife to stay circumcised in all our members and inner life, in
order to enjoy the divine promise, and be in an eternal covenant with God.
Origen2 believes that if we confess the Lord Christ with our lips, and did not
reveal His covenant in our flesh through our life, we would be like the Jews who take
pride in the circumcision of the flesh, and deny God by their work. He also comments
on the divine verse: My covenant shall be in your flesh an everlasting covenant, by
saying: [If we manage to create a balance and to set a unity in between members, in
order that all our movements are going according to the Law of God, His covenant
would be in our flesh; Seek how Gods covenant could work in the body be realized in
it. If we put to death our members which care on earth (Col. 3:5), we would realize
Gods covenant in our body. If I am always carrying about in the body the dying of
the Lord Jesus (2 Cor. 4:10), His covenant is in my body. If we endure, we shall also
reign with Him (2 Tim. 2:2), and so I would reveal His covenant in my flesh3.]

3- SARAH ENJOYS THE BLESSING


If God changed Abrams name to Abraham; so also Sarai enjoyed the change
of her name to Sarah. Abram had been dignified in the Lord - the word Abram
meaning a dignified father; but, entering with God into the covenant of circumcision
in the name of the whole Church, his name was changed to Abraham, meaning
father of many nations (Gen. 17:4). The name Sarai, meaning my princess - as
she carried the motherhood for believers - was changed to Sarah, meaning princess.
She is no longer just Abrahams princess, but became for all believers a mother and a
princess.
For the first time, God openly proclaims that Abrahams heir will be from
Sarah, his wife: I will bless her and also give you a son by her, then I will bless her,
and she shall be a mother of nations; kings of peoples shall be from her (Gen.
17:16).
Abraham could not hearken to this promise: He fell on his face and laughed,
and said in his heart, Shall a child be born to a man who is one hundred years old?
And shall Sarah, who is ninety years old, bear a child? (Gen. 17:17). His laughing
does not imply unbelief, but rather his great astonishment at the work of God with
him, God who gives a child to a man hundred years old, and to a barren woman ninety
1

In Gen. hom 3:5, 6.


In Gen. hom 3:7.
3
In Gen. hom 3:6, 7.
2

years old... A sign of his belief was his fall on his face to give thanks. Abraham did
not doubt Gods promise, but as the apostle says: who contrary to hope, in hope
believed, so that he became the father of many nations, according to what was spoken,
So shall your descendants be; and not being weak in faith he did not consider his
own body, already dead, (since he was about a hundred years old), and the deadness
of Sarahs womb. He did not waver at the promise of God through unbelief, but was
strengthened in faith, giving glory to God (Romans 4:18-20). Though Sarahs womb
was as good as dead, and he was an old man, yet he, contrary to hope, in hope
believed in Gods promises, to set living descendants from that death. Likewise, some
believed that Sarahs womb was like stones, lifeless and incapable of giving birth. But
God set from these stones children for Abraham. Because of that, St. John the Baptist
said to the Pharisees and the Sadducees: Do not think to say to yourselves, We have
Abraham as our father, for I say to you that God is able to raise up children to
Abraham from these stones (Matthew 3:9). St. John Chrysostom says that this
analogy came on account that that people were descendants of Isaac who was given to
Abraham through the womb of Sarah, that was barren as though of stones1.

4- BETWEEN ISAAC AND ISHMAEL


And Abraham said to God, Oh, that Ishmael might live before you (Gen.
17:18).
Abraham did not feel frustrated, even when he saw that all his riches would
probably be inherited by some stranger; and when Hagar gave birth to Ishmael, he
took it for granted that the child would be his heir. And now, as Ishmael was 13 years
old, and Abraham got the promise to have a son from Sarah, he did not harbor any
doubt, even though he thought of that promise as very great, which made him laugh.
Now, he prays to God proclaiming his satisfaction with what God gave him through
the maidservant as his heir. God, appreciating the situation of Abraham, as the first
human to be given such promise - to have a child in his advanced age and from an old
barren wife -, reconfirmed to him: No, Sarah, your wife shall bear you a son, and
you shall call him Isaac. I will establish My covenant with him for an everlasting
covenant, and with his descendants after him (Gen. 17:19)
He confirmed to him the promise, and chose the childs name, in order to root
out from his mind, any thought that the child born to him according to the power of
nature (body) would be his heir. But his heir would be the son of promise, whose birth
was not possible according to nature. Yet, in response to Abrahams prayer for the
first child, he promised to bless him and to make him fruitful, multiply him
exceedingly, and make him a great nation.
St. Augustine compares between the two sons, saying: [Here, there are far
more positive promises that establishing great nations would be from Isaac, namely,
the son of promise; in reference to grace and not to nature; as that child was promised
for an old man and an old barren woman. Thus, if it is God, who works even in natural
birth, yet, when the weakness or failure of nature is revealed, the role of God comes
in, and His grace is proclaimed much more2.]
Isaac is therefore represents, not him who is born according to the flesh, but
according to the renewal through Gods grace in the water of baptism. Because of this,
if our souls are still walking according to the flesh, there is need for someone to cry
.
2

City of God 16:26.

out to God, as Abraham, the Patriarch did: Oh, that they might live before you! That
they might enjoy the new birth by Your grace, to become the new Isaac!
If God granted Abraham Isaac as a son, a name meaning laugh, since Sarah
laughed in some doubt, and Abraham laughed with astonishment, then our new man,
gained in the water of baptism, is the true Isaac, we accept as a laugh (meaning
sanctified love due to exceeding spiritual joy and astonishment), for the great gift
granted to us through baptism!

5- REALIZATION OF THE CIRCUMCISION


Abraham entered into a covenant with God and was circumcised, together with
Ishmael and every male in his household. The circumcision was the seal on that
covenant.

CHAPTER 18

THE UNIQUE BANQUET


As Abraham entered into a covenant with God, he have actually entered into a
deeper friendship, cherished by God, who calls him His friend. In His talk with Israel,
He says, But you, Israel, are My servant, Jacob, whom I have chosen, the
descendants of Abraham My friend (Isaiah 41:8). A title to be used by Jehoshaphat
in his talk to God, seeking His help for the people (2 Chronicles 20:7); and proclaimed
by the apostle James, describing Abraham as being called the friend of God (James
2:23).
1- By the terebinth trees of Mamre
1-2.
2- The hospitable Abraham
3-5.
3- Preparation of the banquet
6-8.
4- Sarahs enjoyment of fruition
9-15.
5- A debate with the Lord
16-33.

1- BY THE TEREBINTH TREES OF MAMRE


Then the Lord appeared to him by the terebinth trees of Mamre, as he was
sitting in the tent door in the heat of the day. So he lifted his eyes and looked, and
behold, three men were standing by him: And when he saw them, he ran from the tent
door to meet them, and bowed himself to the ground (Gen. 18:1-2).
That historical encounter came to represent a true spiritual one, that every soul
following the example of Abraham the Patriarch, would enjoy; and enter into a true
loving friendship with God; would sit at the door of its tent by the terebinth trees of
Mamre; would receive in it the Lord of heaven and His angels, to become a temple for
God, proclaiming in it the kingdom of heavens.
In order to have the Lord in us, let us get out to the door of the tent, and sit
there by the terebinth trees of Mamre, in the heat of the day, beneath the shade of the
trees. What is getting out of the tent, but the setting forth of the soul out of the lusts of
the flesh, so that the bad lust would not entrap the soul inside it, to be confused by the
worldly worries; but to set forth freely, to let man live spiritually and not carnally; to
submit the tent to his soul, instead of submitting his soul to the weight of the tent.
It is not enough to get out to the door of the tent, but we should also sit by the
terebinth trees, namely by the cross, in the heat of the day, to contemplate in the
wounds of the Lord, lifted on the cross in the sixth hour. The word Mamre means
vision or insight. So, by getting out, by the Holy Spirit, from the weight of the
wickedness of our tent, and by our sitting by the holy terebinth trees, saying: I sat
down in His shade with great delight, And His fruit was sweet to my taste (Song of
Solomon 2: 3).; to enjoy Mamre, namely, the vision of God, and the enlightenment of
the inner insight.
Fr. Caesarius of Arles comments on that encounter of God with Abraham by
the terebinth trees of Mamre, saying: [In what location is it possible to set a banquet
for the Lord? Have Abrahams vision and insight been enlightened (as Mamre means
vision or insight), and his heart was pure to behold God. In such location, and with
such heart, it is possible to set a banquet for the Lord1.]
Some Jewish interpreters believe that this encounter took place after three days
of the circumcision; and that the Lord came to heal Abraham of his wound. If this is
1

Ser. 83:5.

true, the circumcision, a symbol of baptism, which we attain by the name of Holy
Trinity, is the way to enter into the divine friendship; through which God yearns to be
received by us in our tent, that is sanctified by His Holy Spirit, to find in us His joyful
banquet, and hear our voice: Let my Beloved come to His garden and eat its pleasant
fruit (Song of Solomon 4:16); to enter joyfully into our hearts, and say: I have come
to My garden, My sister, My spouse; I have gathered My myrrh with My spice; I have
eaten My honeycomb with My honey; I have drunk My wine with My milk. Eat, O
friends! Drink, yes, drink deeply, O beloved ones! (Song of Solomon 5:1).
Thus, our tent becomes a center of comfort for the Lord, He finds pleasure in
mankind. St. Macarius the Great says: [The heart is the palace of Christ; In it the
King gets in to find comfort, accompanied by the angels, and the spirits of saints;
there He dwells, walk, and establish His kingdom1.] Our tent would be transformed
into a Paradise, with which the divine Groom is pleased. And as St. Gregory of
Nyssa says: [This is for whom the bride has set her banquet. As for the table, it is a
planted Paradise, living trees ourselves - and the fruits that we offer are our souls...
The food prepared is our salvation, and the fruits are our free will, that presents to
God our souls, as though fruits gathered from the branch2.]
Let us stand with Abraham by the door of the tent, to host the Lord in our tent
that is His palace and His Paradise, to offer Him, by our free will (our life sanctified in
Him), the food that pleases Him!
Abraham, by hosting the Lord and His two angels, drew the attention of the
saintly men of God. St. Paul the apostle says: By so doing, some have unwittingly
entertained angels (Hebrew 13:2). The Fathers have abundantly spoken of the act of
entertaining strangers, as a way of entertaining the Lord in His creation. St.
Ambrose says: [The Lord Christ is probably coming in the person of the stranger or
the poor, having said: I was in prison and you came to Me: I was naked and you
clothed Me (Matthew 25:3)3.] St. Jerome says: [The true temple for Christ is the
believers soul. So let us adorn it. Let us offer Him clothes, and gifts. Let us welcome
Christ in him! What would be the use of walls adorned with jewels, if Christ in the
poor, is in danger of death because of hunger?4]

2- THE HOSPITABLE ABRAHAM


That encounter revealed the generous nature of Abraham, who offered his
heart before his food; received others in it before opening his tent to them. That was
obvious when he, the old man, Ran from the tent door to meet them, and bowed
himself to the ground; and said, My Lord, If I now found favor in your sight, do not
pass on by your servant. Please let a little water be brought and wash your feet, and
rest yourselves under the tree. And I will bring a morsel of bread, that you may
refresh your hearts. After that you may pass by, inasmuch as you have come to your
servant. And they said, Do as you have said (Gen. 18:2-5).
He thought they were traveling people. So he spoke to them with love and a
spirit of giving and humility, offering to wash their feet, and describing the food, he is
going to offer them, as just a morsel of bread, a simple sign of love that cannot be
refused.
He started by washing the feet, and as Origen says: [He knew that it is
1

Hom 15.
Comm. on Cant. Ser. 10.
3
Duties of the Clergy 2:21 (107).
4
Ep. 58:7.
2

impossible for the secrets of the Lord to be fulfilled unless we, at least, wash the
feet1.] St. Ambrose says: [It is good to have humility; as when I wash away the
uncleanness of others, I am washing away my own uncleanness2.] It is as though, the
beginning of hospitality is the washing, not of feet, but of uncleanness, by forgiving
the wrong that others committed against us. By that, as we wash out their uncleanness,
we are washing our own.

3- PREPARATION OF THE BANQUET


So Abraham hastened into the tent to Sarah and said, Quickly, make ready
three measures of fine meal; knead it and make cakes. And Abraham ran to the herd,
took a tender and good calf, gave it to a young man, and hastened to prepare it
(Gen. 18:6-7).
In that banquet, it is to be noted:
(1) When Abraham saw the men, he ran, despite his old age. Yet as far as
doing the good deed, he ran like a kid in joy. And once the men accepted his
invitation, he hastened to Sarah, to let her partake of that good deed. Having given
the calf to his servant, the latter hastened to prepare it. Thus Abraham, his wife, and
his servants, did not only partake of the good deed, but also hastened to do it, as
though not to lose that chance. Origen says: [Abraham, his wife and servants, all
hasten; There is no room for laziness in the house of the wise3.] And St. John
Chrysostom says: [Abraham trained his servants well... Let us likewise think of and
care for the salvation of those who serve us, to be good, and practice the divine
works4.] Let our houses be like that of Abraham, who, together with his wife and
servants used to work for the Lord, with an alert spirit and a fiery heart, that knows no
laziness.
If Abraham represents the human soul that sets forth out of the tent, to sit by
the cross, to receive all with love, Sarah, on her part, represents the body, sanctified in
the Lord, who offers cakes that rejoices Gods heart. By that Sarah partook of the
process of hospitality; so the body partook, with the soul, of the life of union with
God, and walking by His Holy Spirit. As for the servants, they refer to the energies
and capacities of men that offer sacrifices of love to God, as did the servant of
Abraham!
(2) Abraham asked his wife to knead three measures of fine meal. He would
not offer old bread to his guests, but the best he has, done by his elderly wife, and in
abundance. The three measures probably refer to faith, hope, and love, the three
items, kneaded by the Church, to offer to the Lord, through the life of her children,
fine bread that pleases the Lord. This is what the Church offers continuously,
especially as these things are kneaded with the water of the Holy Spirit. By the Holy
Spirit, as the heart is filled with faith, the soul sets forth toward her heavenly Groom.
By hope it over-rides any obstacle and becomes filled with joy. Then, by love, it enters
into where the throne of God is (Love Itself). This is our undivided spiritual dough, by
which we come into the bosom of God, as an offer of love to Him.
The cake is a kind of highly esteemed bread, baked on heated coal (1 Kings
19:6). If Sarah (the Church), offers our life, a dough of three measures (faith, hope,
and love), this dough is not fit to be eaten, and would not give pleasure to the Lord,
1

In Gen. hom 4:2.


Duties of the Clergy 1:1 (14).
3
In Gen. hom 4:1.
4
In Acts hom. 45.
2

except through the heated coal or tones, namely, our fellowship with the Lord in His
passion, to be transformed in Him into cakes. Passions are bitter and severe, yet
with the Lord they are transformed into glories, or into an offer of precious bread to
God.
(3) As he set the food before his guests, He stood by them under the tree as
they ate (Gen. 18:8). Abraham, his wife, and servants, did not only hasten to prepare
and offer the best they have to entertain their guests, but Abraham, the old man, stood
by them as they ate. Although he had servants, slaves and maids, yet he, himself,
lovingly stood to serve them!
Let us stand with Abraham under the tree of the cross, to serve others with
humility and joy. We would in them serve the Lord.

4- SARAHS ENJOYMENT OF FRUITION


In love, Abraham and Sarah offered the best they have to the Lord. And in
love, the Lord accepted from man the gift, that is, as expressed by the wise Solomon,
actually His. And as God could never be indebted to anyone, He gave love for love.
He asked Abraham: Where is Sarah your wife? And he said, Here in the tent. And
He said, I will certainly return to you according to the time of life, and behold, Sarah
your wife shall have a son (Gen. 18:9-10).
They hosted the Lord, who, in return, grants this old, well advanced in age
couple, a son (Gen. 18:11); as though setting life from death, and children for
Abraham from stones; He grants them Isaac, meaning laugh. It is indeed laugh,
when it is said of the aged barren Sarah, that she became a mother. What is really
greater, is it that, through Isaac, the Savior Messiah would come carrying the flesh as
Abrahams son, when in truth He is his God, for all nations to be blessed? It is an
exalted and an incomprehensible divine work! That was the fruit that was enjoyed by
Abraham and Sarah through their faith, working in love.
Abraham was at the door of the tent, while Sarah was in the tent, behind
Abraham (Gen. 18:10). Abraham represented the soul, set forth in the freedom of the
Holy Spirit, outside the tent, namely above all pressures of the body; while Sarah,
referring to the body that has to be behind the soul, and not before it, so that the body
would submit to the soul, and not the other way round. When the body submits to the
soul, sanctified in the Lord, the two unite together to beget Isaac, meaning laugh
or joy, so that man, in his wholeness, would rejoice, carrying in himself the fruit of
the Spirit.
The divine inspiration goes on to say: Abraham and Sarah were old, well
advanced in age (Gen. 18:11). Although Abraham did not live as long as his early
Fathers did, this is the first time that somebody is said to be old and advanced in
age. Origen says that they were old, namely, filled with wisdom; and advanced in
age, namely, they did not lose a single day of their life without spiritual fruit; their
days were like a day with no night, all light, counted for them with no loss.
Origen says: [The sinner is not advanced in age, as he is not forgetting those
things which are behind, and reaching forward to those things which are ahead
(Philippians 3:13); but is always looking back (Luke 9:62); so He is not for the
kingdom of God. Thus if we extend to those things which are ahead, and seek
perfection, we would be advanced in age1.]
Abraham and Sarah carried the old age of wisdom and advanced age in grace
1

In Jos. hom 16:1.

and not in fragility that leads to death. They enjoyed this grace, and got that
description, because they entertained the Word of God and His two angels; so their
life turned into heaven, and became worthy of getting the promise to have Isaac, the
symbol of Christ; and counted as old and prudent in the Lord.
Sarah laughed within herself, saying, After I have grown old, shall I have
pleasure, my Lord being old also? And the Lord said to Abraham, did Sarah laugh,
saying, Shall I surely bear a child, since I am old? Is anything too hard for the
Lord? At the appointed time I will return to you, according to the time of life, and
Sarah shall have a son. But Sarah denied it, saying, I did not laugh, for she was
afraid. And He said, No, but you did laugh (Gen. 18:12-15).
St. Clement of Alexandria believes that Sarah laughed, not because she did
not believe in the promise, but out of shyness for the whole situation: to be called
mother at that old age1. St. Augustine2 believes that she laughed out of joy, although
not in complete faith.
Abraham laughed and fell on his face before the Lord (Gen. 17:17), while
Sarah laughed inside herself (Gen. 18:13); So they begot Isaac, meaning laugh; so
that they would remember the work of God with them, every time they call his name,
and would glorify God who granted them a grace beyond nature.

5- A DEBATE WITH GOD


As Abraham, met Gods love by love, God talked with him as a friend, saying:
Shall I hide from Abraham what I am doing; since Abraham shall surely become a
great and mighty nation, and all the nations of the earth shall be blessed in him?
(Gen. 18:17-18)
God, with His love for man, does not wish to hide His secrets from him. The
prophet David says that Gods secret is for those who fear Him. And Amos says:
Surely the Lord God does nothing, unless He reveals His secret to His servants the
prophets (Amos 3:7).
As God sets Abraham as a great nation, and lets him enjoy the coming of the
Lord Christ as his descendant, so that all the nations of the earth shall be blessed in
him. He talks to him frankly and with an open heart, to teach his children the
fellowship with God.
God proclaimed the transgressions of Sodom and Gomorrah, saying: Because
the outcry against Sodom and Gomorrah is great, and because their sin is very
grievous, I will go down now and see whether they have done altogether according to
the outcry against it that has come to Me; and if not I will know (Gen. 18: 20-21)
The hideousness of man was revealed in the extent of mans evil. The sins
were so manifest, asking for chastening their doers. And the earth - the voiceless
creation - is no longer standing that corruption, so it is moaning to God, seeking His
judgment against man, as did Abels blood who cried out to God from the ground
because of his brothers evil crime (Gen. 4:10). It is also like the detained wages of the
harvesters, crying out against the injustice of their employers (James 5:4).
Sodom and Gomorrah were two cities close to the Dead Sea, where Lot dwelt.
Sodom means Burning up, while Gomorrah means flood3. So these two cities
became symbols of sin that lead the soul, as though to get burnt in fire or drowned in
flood.
1

Strom. 6:7.
City of God 16:31.
3
New Westminster Dic. p. 339.
2

As to the expression I will go down now and see, this should not be literally
understood; as God is Omnipresent, but it is an expression that fits our humanity to
reveal Gods justice. He does not hasten to punish, but it is as though He waits to go
down and see by Himself what man did... He is preoccupied with all humanity.
God came down to us to see our sins. And as Origen says: [In order to carry it,
as He takes the form of a servant (Philippians 2:7)1.] He comes down to us to carry
our heavy and bitter burdens, and to pay back the debts on our behalf, and to lift us up
with Him, as He did on the Mount of Transfiguration (Mark 9: 2).
Following that conversation, the two angels departed to Sodom and Gomorrah,
but Abraham still stood before the Lord. Lovingly, he came near and said: Would You
also destroy the righteous with the wicked? Suppose there were fifty righteous within
the city...? (Gen. 18:23-24)
He did not speak with God about himself or his wife, concerning Gods
promise to grant them a child, but all his feelings were absorbed in what was going to
happen to those prone to doom. So he tried to intercede on their behalf! It is a living
portrait of mature love of man toward his brothers, asking for them more than he does
for himself, even if they are wicked and deserve death. And as St. John Chrysostom
says: [Abraham truly looked as if he was asking for the righteous, although he was in
fact asking for all. The souls of saints are very tender and loving, for the sake of their
own salvation, as well as of others2.]
If God entered into a dialogue with His friend Abraham, yet Abraham
committed himself to the spirit of humility in his talking with the Lord, and as St.
Augustine said: [When Abraham tried to intercede for the sake of Sodom and
Gomorrah with no avail, he finally said: I am dust and ashes! How great is the
humility of the great saints!3] St. John Chrysostom says: [Let us be humble, to be
lifted up; as vain glory would get man down; the same way Pharaoh did when he said:
I do not know the Lord (Exodus 5:2), to become less than flies, frogs, and locusts;
then to drown together with his army and chariots in the sea. On the contrary, when
Abraham said: I am dust and ashes, he defeated Barbarians; and when he fell in
Pharaohs hands, he returned to his land with more riches and glories than he
originally had. By keeping that virtue, he grew to more exalted status4.] St. Ambrose
says: [When Job sat in the midst of ashes God restored all his losses to him (Job 2:8;
42:10)5.]

In Gen. hom 4:5.


In Rom hom 29.
3
On Ps. 147.
4
In Matt hom 65:6.
5
Conc. Repent. 2:1 (4).
2

CHAPTER 19

BURNING UP SODOM
While Abraham enjoyed to entertain God with two angels, Lot only
entertained the two angels, who rescued him from the destruction that befell Sodom,
although having lost his wife, and unwittingly defiled with his own daughters.
1- Lot entertains the two angel
1-3.
2- Agitation of the people against the two angels 4-11.
3- Saving Lot and his family
12-22.
4- Destruction of Sodom and Gomorrah 23-25.
5- Lots wife becomes a pillar of salt
26.
6- Abraham looks toward Sodom and Gomorrah 27-29.
7- Lots daughters do wrong with their father
30-38.

1- ENTERTAINING THE TWO ANGEL


Now the two angels came to Sodom in the evening, and Lot was sitting in the
gate of Sodom. When Lot saw them, he rose to meet them, and he bowed himself with
his face toward the ground. And he said, Here now my lords, please turn in to your
servants house and spend the night, and wash your feet; then you may rise early and
go on your way. And they said, No, but we will spend the night in the open square.
But he insisted strongly. So they turned in to him and entered his house. Then he made
them a feast, and baked unleavened bread, and they ate (Gen. 19:1-3).
Nobody can disregard Lots virtues and life of faith, although incomparable to
those of the great man Abraham. If Lot represents the era of Law, Abraham represents
that of grace. It is appropriate for us to compare what was mentioned in the last
chapter, concerning how Abraham entertained the Lord and His two angels, which is
mentioned here, concerning how Lot entertained the two angels:
(1) Abraham with his great soul and living faith, was worthy of receiving the
Word of God and His two angels, in the heat of the day, as though he is, like the
men of the New Covenant who encountered the Savior by the cross, in the daylight to
behold the heaven open, and the heavenly being reconciled with the earthly. Lot, on
the other hand, because of his weak faith, and not his lack of faith, had barely
encountered two angels in the evening, who came to rescue him from the
destruction that was about to befall the city where he chose to dwell with his family.
Origen says: [Three men came to Abraham in the heat of the day (Gen. 18:1),
but to Lot, two angels came in the evening (Gen. 19:1), as it was not possible for Lot
to get the whole splendor of the daylight, that Abraham could get. To Abraham, the
Lord came with the two angels. While to Lot, only the two angels came. Lot received
the two destroyers (Gen. 19:13), while Abraham received the Savior together with the
destroyers1.]
Fr. Caesarius, as usual, quoted certain of the phrases written by Origen,
saying: [Lot could not bear the full impact of the mid-day sun; But Abraham could
stand in its whole splendor2.]
The Fathers did not underestimate Lot, for he, despite his relative lower
stature, compared to Abraham, he used to carry some of his virtues. And as St.
Ambrose said: [Lot, the nephew of Abraham, has been close to him, not only as far as
1
2

In Gen. hom 4:1.


Ser. 83:2.

blood relationship is concerned, but also in virtue. Because of his readiness to receive
strangers, he, together with his family, was saved from the punishment that befell
Sodom1.] And in a comment on that, St. John Chrysostom says: [Because of him,
angels came down to mankind; and men were lifted up to them2.]
(2) Comparing Abrahams feast with that of Lot, Fr. Caesarius says that three
men came to Abraham and stood by him (Gen. 18:2); while to Lot, the two men
came and stood in the open square. We can say that the Lord and the two angels
stood by Abraham in the tent door; or let us say that the Lord and His angels found
in Abraham a heavenly life, so they came into his place. As to Lot, they encountered
him as he was sitting in the gate of Sodom.
Let us be like our father Abraham, worthy of encountering the Lord and His
hosts, not in the gate of the city, but within our inner depths, being His well-beloved
heavens.
(3) There is a great difference between Abraham and Lot. The first, when he
asked the Lord and His angels to come to him, they instantly responded, saying: We
shall do as you have said (Gen. 18:5). But, with Lot, they wished to spend the night
in the open square, then responding to his strong insistence, they turned in to him and
entered his house (Gen. 19:3).
(4) Abraham acknowledging the mystery of the Holy Trinity, did not only
encounter three men, but he also asked Sarah to prepare three measures of fine meal;
as though he is asking the Church, to enjoy the faith in the Holy Trinity, in order to be
worthy, like the three measures of fine meal, of becoming heavenly bread.
(5) Abrahams encounter was crowned with his getting together with Sarah,
the divine blessing and promise of a son; while that of Lot, barely ended with being
saved together with his daughters, excluding his wife. The first was promised that his
descendants would enjoy the land of promise, while the second got out of the city
empty-handed and homeless!
(6) In this encounter, Abraham, lovingly interceded for others - the people of
Sodom and Gomorrah, while Lot entreated the two angels, for his own and his
daughters sake, to allow them to dwell in the city of Zoar.

2- AGITATION OF THE PEOPLE AGAINST THE TWO ANGELS


Lot, having received the two men (angels), had his house surrounded by the
people of the city, old and young, who wanted to know his guests carnally (i.e.
sexually), a portrait of the extent of uncleanness and wickedness, reached by the
whole population of that city; so that this sin became to be named after them
Sodomism.
Lot trying to defend his guests, proposed to bring out his two daughters to the
mob, to do with them as they may wish, probably to shame them. Refusing that
proposal, pressing hard against the man Lot, and coming near to break down the door,
the two men reached out their hands, pulled Lot into the house with them, and shut the
door; then they struck the men who were at the doorway of the house with blindness,
so that they became weary trying to find the door (Gen. 19:9-11).
Even if Lot has been a hospitable man, and insisted wisely on not surrendering
his two guests to evil, yet he was to blame for proposing to surrender his daughters as
a ransom for the guests. Anyhow, God acknowledged Lots heart. He did not let him
keep the strangers, but the strangers kept him and his family from the wicked people.
1
2

Duties of the Clergy 2:21 (105).


In Col. hom 3.

We did not hear of any agitation accompanying the appearance of the Lord and
His two angels to Abraham, because Abraham represents the era of grace, while Lot,
on the other hand, represents that of falling under the Law. The first enjoys a joyful
encounter with God, in which the soul is lifted up above passion, and enjoys life on a
heavenly level, while the second enters in a narrow and bitter affliction, and exposes
his energies and capacities (his two daughters) to corruption. Yet, even in the era of
the Law, heaven interceded, and grabbed man into his house, and shut him in against
the wicked. The first brought on his body Sarah - (laugh) or spiritual joy in the Lord,
while the second entered into bitterness of soul.
Finally, if God condemned Sodom and Gomorrah with abolishment, yet He did
that after He said: I will go down and see (Gen. 18:21). Namely He gave the verdict
after deliberation. He probably allowed the presence of Lot among them, to be a living
role model for them, as well as a witness against them. But now, having done what
they did, they had no excuse
If Abraham in his dialogue with the Lord said to Him: Shall not the judge of
all the earth do right? (Gen. 18:25), God revealed His justice and love. He sent His
angels to testify against the wicked, and to save Lot and his family! He did not destroy
the righteous with the wicked.

3- SAVING LOT AND HIS FAMILY


The two angels proclaim Gods salvation plan, and instructed Lot to get out
together with his wife, daughters, and sons-in-law; but to his sons-in-law he seemed
to be joking (Gen. 19:14). The sons-in-law could have been saved even in the last
moments, but as it is in all generations, the wicked always sees Gods ultimatums as
jokes, and become contemptuous. Finally, when the morning dawned, the angels
urged Lot to hurry, saying: Arise, take your wife and two daughters who are here,
lest you be consumed in the punishment of the city (Gen. 19:15). The angels
invitation, when the morning dawned was arise; as though it is a heavenly
invitation to us to arise together with Christ the Lord, risen from the dead in the dawn
of Sunday, to arise with our souls and our bodies (wives), and our energies and
capacities (daughters), through their sanctification in the Lord.
Lot lingered, probably because of his married daughters and their men, or his
house and possessions, but the two angels brought him out and set him outside the
city, and instructed them to escape for their lives.
The two angels told Lot to escape to the mountains; yet as he was not able to
do so, he begged them to allow him to escape to a little city called Zoar, so named, as
it has been the smallest in the whole neighborhood. Its name was Baleh, and was
most probably on the eastern coast of the lake of Lot. God responded to his request,
and did not commit him to go to the mountains, but to that city Zoar. Yet by that,
Lots loss was great! God wants us to escape to the holy mountain, to be lifted up, by
His Holy Spirit, to the exalted summits. Yet we, in our weakness, are satisfied with
Zoar!
St. Jerome says about Zoar, chosen by Lot for himself: [It was named Zoar
because of the little faith that Lot had. Who went far to dwell in Gomorrah, was not
capable of reaching the land of noon, reached by Abraham, the friend of God (James
2:23), and of the angels (Gen. 18:1)1.]
St. Jerome was probably impressed by the words of Origen in his homily on
1

Ep. 122:1.

the Book of Genesis: [Lot was never capable of dwelling in the heights with
Abraham.]
What is that holy mountain, to which we escape for our life, but the Scripture,
in which we find a strong fortress against the attacks of the evil enemy, the devil?!
That is why, when the Lord Christ went through the temptation on the Mount on our
account, and as a role model for us, He responded to every attack of the devil, by
verses from the Scripture, as though they are holy mountains, to which he lifts us up,
so that the enemy, with all his tricks, could not climb to us. That mountain also refers
to the Word of God, Himself, of whom the prophet Daniel, said: A stone was cut out
without hands which struck the image on its feet of iron and clay, and broke them in
pieces..., and the stone that struck the image became a great mountain and filled the
whole earth (Daniel 2:34-35). Christ - the Word of God, is the Stone, cut out without
hands, as He is not of human seed; He is capable of striking the image of evil within
our depths; and as He occupies our inner ground, He would become a great mountain
to fill our whole heart!

4- DESTRUCTION OF SODOM AND GOMORRAH


The sun had risen upon the earth when Lot entered Zoar. Then the Lord
rained brimstone and fire on Sodom and Gomorrah, from the Lord out of the
heavens (Gen. 19:23-24).
If Zoar means little, we can not enjoy the spirit of humility and get the
feeling of our little size, unless the Sun of righteousness rises on our inner ground, and
proclaims the kingdom of His humility and love in us.
It is amazing how God did not rain the brimstone and fire on Sodom and
Gomorrah, except after Lot entered Zoar; He was very keen on Lot as a righteous man.
Here, the mystery of Trinity is revealed, in saying: The Lord rained... from the
Lord. The Son, the Word had rained from the Lord.

5- LOTS WIFE BECOMES A PILLAR OF SALT


But his wife (Lots) looked back behind him, and she became a pillar of salt
(Gen. 19:26).
Some scholars interpreted that literally, or that she suffocated by the vapor and
smoke, then got covered by the salt that turned into a grave for her, while others
believe that earthquakes caused some rocks to drop over Lots wife to turn her into a
pillar of salt. Anyhow, she became, according to the Book of wisdom An example for
unbelievers (Wisdom 10:7). And as the Lord Christ said to His disciples, Remember
Lots wife (Luke 17:32).
The following are comments of Fathers on the episode of Lots wife:
Looking back, she turned into a memorial of the unbelieving soul1.
St. Jerome
Lots wife lost her nature itself, by looking back, by looking toward what was
unclean, even by looking with clean eyes2.
St. Ambrose
After being saved from Sodom, she looked back. In the place she did that, there she
remained3.
St. Augustine
1

Ep. 122:1.
Conc. Virgins 2:4 (29).
3
On Ps. 76.
2

No one, having put his hand to the plow, and looking back, is fit for the kingdom
of God (Luke 9:62). Lots wife, after being saved, looked back against the
commandment, so lost what she gained by her escape.
Let us not look back, and not heed Satans invitation to withdraw; but look
ahead to where the Lord Christ invites us. Let us lift our eyes up toward heaven, so
as not to be deceived by the earth with its vain pleasures1.
St. Cyprian

6- ABRAHAM LOOKS TOWARD SODOM AND GOMORRAH


And Abraham went early in the morning to the place where he had stood
before the Lord. Then he looked toward Sodom and Gomorrah, and toward all the
land of the plain; and he saw, and behold, the smoke of the land which went up like
the smoke of a furnace; and it came to pass, when God destroyed the cities of the
plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow
(Gen. 19: 27-29).
The day before, Abraham enjoyed entertaining the Lord and His angels, and
got a promise to have a son. That, however, did not distract him from interceding for
the sake of Sodom and Gomorrah, being with such a big and fatherly heart, he did not
ask for himself, but for others. In his intercession, he committed himself
objectively; he did not say a word concerning Lot and his family, but was talking
with his heart, mind, emotions, and feelings, not heard except by the Lord
himself, Who listened to him, as is said: God remembered Abraham, and sent Lot
out of the midst of the overthrow. What Lot enjoyed was actually because of
Abraham! The big soul, in Gods eye, casts its shade over the little souls, with love,
prayers, and inner moans of the heart, to become for them the source of blessing. As
an example for that, we mention the soul of Joseph, the young slave. In the eye of the
Lord, his soul was great and blessed. Because of this God blessed even the house of
the Egyptian Potiphar, The Lord blessed the Egyptians house for Josephs sake;
and the blessing of the Lord was on all that he had in the house and in the field
(Gen. 39:5). It is not the blessing of Abraham nor of Joseph themselves, but the
blessing of the Lord that fills the heart!

7- LOTS DAUGHTERS DO WRONG WITH THEIR FATHER


The Scripture ends the last chapter of Lots life with an extremely painful
incident that was a natural fruit that Lot reaped out of the seeds he sowed. He chose
Sodom a dwelling place, so his daughters drank the spirit of evil from its inhabitants.
If Canaan got cursed because of ridiculing his grandfather Noah, when the latter got
drunk and exposed, Lots daughters made their father drink wine, not just to get him
exposed, but to have children from him. Some scholars tried to present excuses for
these daughters, having seen the whole world in their eyes going up in flames, and
their mother turning into a pillar of salt. So the only solution to preserve the lineage of
their father, and of mankind, was to get children from their father; as though what they
did was not for the sake of carnal lust. Origen says that many women do not have
control over themselves with their men, even while pregnant; yet these two daughters
did not seek lust. St. Didymus the Blind, bases his defense for the two girls, on the
fact that, on the next day, the firstborn asked the younger to go in and lie with her
father; and that the two of them never sought any further connection with him after
having conceived.
1

Ep. 7:7.

However, many Fathers rejected this view. They believe that they should not
have resorted to a human way to solve the problem, disregarding Gods power to
create children out of stones. In a lack of belief, they fell in the worst imaginable sin,
so that they became the symbol of the corruption of Israel and Judah, as they rejected
the Lord, and counted like the harlot sisters, Oholah and Oholibah, whom we have
dealt with in our interpretation of the Book of Ezekiel (Ezekiel 23).
St. Augustine believes that these two daughters represent a bitter portrait of
those who misuse the Law (the father), and attach to him carnally, namely literally and
not spiritually, to produce fruits that are not in the Lord; as these daughters bore sons
from their father: Moab and Ammon, the heads of two wicked nations: the
Moabites and the Ammonites, we dealt with in our interpretation of the Book of
Ezekiel (Chapter 25); with everything they represent. St. Jerome puts the blame on
Lot, even if what he did has been unwittingly.
It is far better for us to remain fruitless, rather than becoming mothers by such a
way! That was a symbol of those who corrupt the Law, by misusing it to produce
the Moabites, symbols of wicked deeds1.
St. Augustine
Although Lot had been unaware of what he unwittingly did, yet it was counted to
him a great sin, having become a father of the Moabites and the Ammonites, the
enemies of Israel2.
St. Jerome
Finally we say that Lot represents the mature mind escaping from evil, yet
reluctantly. His wife refers to the body retreating back, because of lusts; and the
daughters refer to vain glory and conceit.

1
2

On Ps. 60.
Ep. 22:8.

CHAPTER 20

SARAH AND ABIMELECH


When Abraham moved to Gerar, he said of Sarah his wife, She is my sister.
And Abimelech king of Gerar sent for Sarah to take her as his wife; but God forbade
him to come near her:
1- Abimelech and Sarah
2- Abimelech sends for Abraham
3- Abimelech honors Abraham

1-7.
8-13.
14-18.

1- ABIMELECH AND SARAH


After about 23 years, Abraham departed from the terebinth trees of Mamre,
and went to Gerar, probably because he was so troubled by what happened to Sodom
and Gomorrah, that he wanted to leave the whole region; or because his herd of cattle
and sheep grew larger, so he had to look for another pasture; or because of some
famine that could have happened in his area. Whatever was the motive, he moved, and
claimed that Sarah was his sister; so Abimelech sent to take her as his wife. By that
time, she was 90 years old. God Elohim came to Abimelech in a dream by night to
rebuke him: Indeed you are a dead man because of the woman you have taken, for
she is a mans wife. But Abimelech had not come near her; and he said, Lord, will
you slay a righteous nation also? Did he not say to me, She is my sister / And she,
even she herself said, He is my brother. In the integrity of my heart and innocence of
my hands I have done this. And God said to him in a dream, Yes I know that you did
this in the integrity of your heart. For I also withheld you from sinning against Me.
Therefore, I did not let you touch her. Now, therefore restore the mans wife; for he
is a prophet, and he will pray for you and you shall live. But if you do not restore her,
know that you shall surely die, you and all who are yours (Gen. 20:3-7).
The word Abimelech means Father of the king. He had been a king of the
Philistines. Although he was heathen, yet he was privileged with beautiful characters
and incredible decency in his conversation with God - who came to him in a dream,
and in his dealings with Abraham and with Sarah.
Because Abimelech did what he did in integrity of heart and innocence of
hands, God withheld him from sinning against Him, and did not let him touch her.
God probably struck him with some disease that prevented him from coming near her,
that disease was surely not a divine wrath upon him, but a kind of care for him, to
withhold him from doing wrong with Sarah, the wife of Gods friend, Abraham.
Abraham previously had some arrangement with his wife to hide her relationship from
him as his wife; as what happened a long time ago during their visit to Egypt, when
Pharaoh took Sarah for himself (Gen. 12:14-20), then punished severely by God, to
stop him from touching her. Although Pharaoh rebuked Abram because he hid the true
nature of his relationship to Sarah, yet Abram remained on his weakness, to repeat it
again, in his old age with Abimelech. It is as though God is warning us, that even if
we remained a long time not doing a certain weakness, yet, probably in our old age we
come to fall in what we have once fell before! If Abraham, the man of God, after all
these dealings with God fell, is it not appropriate for us to beware of ourselves?!
Abraham, who saw Gods salvation and care, clearly demonstrated in the
incident between Sarah and Pharaoh, and who was granted the grace of saving his
nephew Lot from the hands of the kings (Gen. 14); who got a divine promise to have a
son from Sarah, who would enjoy inheritance and blessing, after entertaining God and
3

his two angels. After all that, he should have not hidden his marital relationship with
Sarah! Anyhow, the Scripture did not hide his weakness, despite presenting his life as
the father of all believers.
Now, going back to Abimelech, king of Gerar; the word Gerar means a jar1.
It was an old city near the southern frontier of Palestine, 5 or 6 miles far from Gaza;
inhabited by the Philistines in early times (Gen. 26:1). It is probably located where the
place called Kherbet-Om-Gerar is now. It is located 13 miles south-west of
Kadesh, according to some, or 19 miles south-west of Bet-Gebrin (Elitropolis), and
14.5 miles far from Tel-Gomaa. It seems likely that the word Abimelech was not
the name of a particular king, but most probably was a title of the majority of the
kings of Gerar, the same way Pharaoh was in Egypt.
Origen presents us with an allegoric interpretation of this incident, in
connection with the previous one with the Pharaoh of Egypt. He believes Sarah to
symbolize spiritual virtue or divine wisdom, acquired by Abraham as a wife, that
neither Pharaoh nor Abimelech could acquire: the first because of his lack of integrity
of heart, and the second because her husband was still alive. So, if Abraham
represented the Law, nobody could acquire spiritual wisdom, as long as the Law was
still alive. And as the apostle Paul says: The law has dominion over a man as long as
he lives. For the woman who has a husband is bound by the law to her husband as
long as he lives. But if the husband dies, she is released from the law of her husband
(Romans 7:1-2).
Of the words of Origen in this concern: [I believe that Sarah represents the
spiritual virtue. The wise and honest man is bound to this virtue; that wise man of
whom the Book of Wisdom says: I wish I acquire her as a wife (Wisdom 8:2). So
also God says to Abraham: Whatever Sarah has said to you, listen to her voice
(Gen. 21:12)... When we have spiritual virtue in us (as a wife and bride), and become
perfect, we would be in a position to teach others, and would introduce her as a sister
to be sought after by others to have in marriage; those to whom is said: Say to
wisdom, You are my sister (Wisdom 7:4). That is why Abraham said of Sarah that
she was his sister, as though he represents the perfect man, who presents virtue to the
one who seeks it. In the old days, Pharaoh wanted to have Sarah, yet with no integrity
of heart (Gen. 20:5); which is no way to acquire virtue; That is why the Scripture
says that God struck him and his house with great plagues (Gen. 12:7). As to
Abimelech, if he sought the virtue with integrity of heart as a wife, why then does
the Book say that God did not let him touch her? It seems to me that Abimelech
represents the wise people of this world, and the philosophy lovers, without p1ety.
Abraham wished he could give the divine virtue (Sarah) to the Gentile wise
(Abimelech), but the time was not yet ripe to have that divine grace. So virtue
remained with Abraham, remained with people of circumcision, until the time comes,
when absolute and consummated virtue cross over to the Church of the Gentiles2.]

2- ABIMELECH SENDS FOR ABRAHAM


Despite the fact that Abimelech and his men were heathens, yet their hearts
were ready to hear the word of God. So Abimelech rose early in the morning, called
all his servants, and told all these things in their hearing, and the men were very
afraid (Gen. 20:8).
If God raised Abrahams dignity in the eyes of Abimelech, saying to him: He
1
2

New Westminster Dictionary of the Bible, p. 324.


In Gen. hom 6.

is a prophet, and he will pray for you and you shall live (Gen. 20:7, yet He allowed
the heathen Abimelech to rebuke and admonish his prophet, saying: What have you
done to us? How have I offended you that you have brought on me and on my
kingdom a great sin? You have done deeds to me that ought not to be done (Gen.
20:9); as though he is saying to him: I have not done you any wrong; so why did you
deceive me, and bring on me that divine wrath?! If you had said the truth, that she is
your wife, she would have stayed with you, and you would have spared us all that
trouble.
It is strange, that Abraham, instead of admitting that he did wrong, he
presented, as an excuse for his deed, another offense, saying: Because I thought,
surely the fear of God is not in this place, and they will kill me on account of my wife
(Gen. 20:11). He accused the people of the place, of having no fear of God for sure,
and assumed that they would kill him. Thus. he fell to the sin of judgment and haste,
despite what those people demonstrated otherwise. The second excuse was that she
was actually his sister, the daughter of his father, but not the daughter of his mother,
then became his wife. That, however, did not justify hiding their real relationship as
husband and wife, as long as that behavior would cause others to err with her.

3- ABIMELECH HONORS ABRAHAM


Abimelech intensively honored Abraham, not only through material gifts, but
also through proclaiming his great love and respect toward him, saying: See, my land
is before you, dwell where it pleases you (Gen. 20:15).
If he had rebuked Abraham because he put his life and his kingdom at risk, yet
he showed great generosity, when he gave him back his wife, offering him both his
heart and his land. He responded to Abrahams offense with practical love, something
that some believers could not easily do.
In an amiable admonishment he said to Sarah: Behold, I have given your
brother a thousand pieces of silver; indeed this vindicates you before all who are with
you and before others. (Gen. 20: 16)
He called Abraham her brother in amiable reproof, but gave him generously
for her sake, as a sort of vindication before everyone. Some believe that saying, this
vindicates you before all, does not mean the silver, but Abraham himself, who would
protect her against everyone who may have evil intentions toward her.
Finally, Abraham prayed to God, who healed Abimelech, his wife and his
maidservants; for the Lord had closed up all the wombs of the house of Abimelech
because of Sarah.

CHAPTER 21

THE BIRTH OF ISAAC


Though Abraham left Sarah in the hands of the heathen king Abimelech,
through failing to proclaim the marital nature of their relationship, however, God did
not allow any harm to touch her, and brought her back to her husband to give birth to
Isaac, the son of the promise, through whose descendants, all nations will be blessed.
1- The birth of Isaac
1-3.
2- The circumcision of Isaac
4-7.
3- The weaning of Isaac
8.
4- The son of inheritance and the son of the flesh 9-13.
5- Hagar and the well of water
14-21.
6- A covenant between Abraham and Abimelech 22-34.

1- THE BIRTH OF ISAAC


And the Lord visited Sarah as He had said, and the Lord did for Sarah as He
had spoken. For Sarah conceived and bore Abraham a son in his old age, at the set
time of which God had spoken to Him (Gen. 21:1- 2).
If Isaac came of Abrahams seed, yet he was truly the gift of God to him and to
Sarah, a fruit of Gods visiting to Sarah, and His promises to her and to her husband.
That is why the Fathers saw Isaac, not as a natural son to Abraham, but as the son of
the promise. The Scripture confirms: The Lord visited Sarah, and proclaims:
Sarah bore Abraham a son in his old age. Namely, he is truly Abrahams son yet
he came in his old age, after God took away Sarahs barrenness. And as we previously
said, Sarahs womb was as though dead, or like stones. From it came Isaac as a
symbol of the Church of the New Testament, that was born from the new Sarah, and
her members came from the Gentiles, as though from stones. And as St. Cyprian
says: [We see in the Bible that God raised up children to Abraham from stones,
having been gathered together from the Gentiles1.]
Abraham and Sarah remained childless for a long time. Then God visited them
with a son on a level fitting for the divine promise, to bring joy to their old age, and to
the hearts of all mankind. He came at the time designated by God. Gods promises are
true and honest; to be received in the right time, if we faithfully wait for them. That is
why the apostle Paul confirms: Let us not grow weary while doing good, for in due
season we shall reap if we do not lose heart (Galatians 6:9). We shall reap our true
Isaac, namely the transfiguration of the Lord Christ within us, if we do not lose heart
in our spiritual strife, springing from the living faith that does not fade away.

2- THE CIRCUMCISION OF ISAAC


In the eighth day, Abraham circumcised Isaac As God had commanded him
(Gen. 21:4), as though Sarah is representing the Church, rejoicing in the spiritual birth
of her children, through their circumcision, not according to the flesh, but according to
the Spirit, through the water of baptism. When man, by the Holy Spirit, takes off the
old man, and puts on the new, that is according to the image of his Creator, the
Church will be filled with spiritual laughing, as she has got a son who brings joy to
heaven.

3- WEANING OF ISAAC
1

Ep. 62:4.

So the child grew and was weaned, and Abraham made a great feast on the
same day that Isaac was weaned (Gen. 21:8).
Abraham did not make a great feast on the day Isaac was born, but on the day
he was weaned. Although we can not deny the great joy that filled the hearts of
Abraham and Sarah and everyone on the day the child was born, yet Abraham wished
to see Isaac grow from one stage to another, to reach maturity.
I wish we are like Abraham, rejoicing not only for the birth of Isaac, but also
for his weaning and maturation; namely to rejoice for every spiritual growth of our
inner man, who is renewed continuously, hopefully, to the measure of the stature of
the fullness of Christ (Ephesians 4:13).
Origen comments on the weaning of Isaac, saying: [Isaac means (laugh) or
(joy). Who can give birth to such a son?! The apostle Paul said to those he gave birth
to, in the Bible, You are our glory and joy (1 Thessalonians 2:20). When those born
are weaned, we make a feast and greatly rejoice, as they no longer need to feed on
milk, but on solid food (Hebrew 5:12), and have their senses exercised to discern
both good and evil (Hebrew 5:14). A great feast is made on the day they are weaned;
but there would not be any feast or joy for those of whom the apostle says: I fed you
with milk and not solid food, for until now you were not able to receive it, and even
now you are still unable, for you are still carnal...; I could not speak to you as to
spiritual people but as to carnal, as to babes in Christ (1 Corinthians 3:2-1)1.]

4- THE SON OF THE INHERITANCE AND THE SON OF THE


FLESH
The great feast that Abraham made on the day Isaac was weaned had flared
bitter feelings in Hagar and her son. Until recently Hagar saw her son as the sole heir
to Abraham. These feelings were manifested in her sons life, who scoffed at Isaac
(Gen. 21:9), revealing a bitterness of soul, that he could not manage to hide; described
by the apostle Paul as persecution (Galatians 4:29); that led Sarah to request casting
him out together with his mother, saying: The son of this bondwoman shall not be
heir with my son Isaac (Gen. 21: 10).
The matter was very displeasing in Abrahams sight, counting it as unfair of
Sarah. He could not disregard his own son, even though from a bondwoman. But God
said to him: Do not let it be displeasing in your sight because of the lad or because
of the bondwoman. Whatever Sarah had said to you, listen to her voice; for in Isaac
your seed shall be called. Yes, I will also make a nation of the son of the bondwoman,
because he is your seed (Gen. 21:12-13).
There is no doubt that Abrahams heart got attached to his son, whom, for a
long time saw as his only begotten. So when Isaac was born, it was not easy for him to
cast the firstborn out. Yet, the divine command came that he is not to inherit. The
apostle Paul interpreted for us what that command carried of a symbolic prophecy.
The firstborn and older son came according to the flesh, while the second one came
according to Gods promise, so represents children by spirit. The first refers to the
Jews who held fast to the literality and formalities of the Law, and lived according to
the flesh and not to the spirit, so they were cast out. The Church of the New Testament
coming as the fruit of divine grace has the right to inheritance. Clearly, the apostle
says: He who was of the bondwoman was born according to the flesh, and he of the
freewoman through promise; which things are symbolic. For these are the two
1

In Gen. hom 7:1.

covenants: the son from Mount Sinai which gives birth to bondage, which is Hagar...
Now we, brethren, as Isaac was, the children of promise. But as he, who was born
according to the flesh then persecuted him who was born according to the Spirit, even
so it is now. Nevertheless what does the Scripture say? Cast out the bondwoman and
her son, for the son of the bondwoman shall not be heir with the son of the
freewoman. So then, brethren, we are not children of the bondwoman but of the free
(Galatians 4:23-31).
As we received faith in the Lord Christ, we became by the Holy Spirit,
children of Sarah the free (Church of the New Testament). But if we walk through the
killing literality of the Law, and the spiritless formalities, we are retreating to the spirit
of bondage, to be referred to the bondwoman. Origen says: [If you walk according to
the flesh you become children of Hagar, so contradictory to those living according to
the Spirit1.]
If we walk according to the killing letter, and lived according to the flesh, we
become like the carnal son, who represents the earthly first man. But if we walk by the
Spirit, we become firstborn, not according to the flesh, but to the Spirit, and counted
as spiritual. And as the apostle Paul says: However the Spiritual is not first, but the
natural, and afterward the spiritual. The first man was of the earth, made of dust; the
second Man is the Lord from heaven. As was the man of dust, so also are those who
are made of dust; and as is the heavenly Man, so also are those who are heavenly.
And as we have borne the image of the man of dust, we shall also bear the image of
the heavenly Man (1 Corinthians 15:46-49).
As we get Isaac within us, namely we bear the spirit of the living Bible, the
killing letter of the Law would be cast out!

5- HAGAR AND THE WELL OF WATER


In obedience to the divine command, Abraham sent Hagar and her 16 years old
son away after providing them with bread and a skin of water, then bade them farewell
early in the morning, hoping that they would find a shelter before the heat of the day.
They headed south and wandered in the wilderness of Beersheba. As the water in the
skin was used up, Hagar placed the boy exhausted of thirst, in the shade of one of the
shrubs, saying to herself: Let me not see the death of the boy (Gen. 21:16), so she
sat opposite him, and lifted her voice and wept.
While the infant Isaac has been satisfying his thirst through drinking from the
springs of his parents love, the son of Hagar was drinking of a container made of the
skin of dead animals. It could not satisfy his thirst for long, so that he remained in a
condition of exhaustion and dehydration, close to death. It is a portrait that
demonstrates the difference between the spirit of biblical life, and the carnal thought
originating from the literality of the Law. If we receive the spirit of the Bible, we
dwell in the tent, to satisfy our thirst from the spring of the love of God, our Father,
and the Church, our mother. We would be like Isaac, satisfied by the love of Abraham
and Sarah. But if we walked according to the killing letter, we shall wander in the
wilderness, drinking from the dead skin, water that would soon dry up; then our inner
souls would be subject to spiritual death.
It is amazing that Hagar lifted her voice and wept, while the boy was too worn
out to be able to talk or cry. However the silence of the boy had a louder voice to be
heard by God, than the crying of his mother, as it is said: God heard the voice of the
1

In Gen. hom 7:2.

lad. Then the angel of God called to Hagar out of heaven, and said to her, What ails
you Hagar? Fear not, for God has heard the voice of the lad where he is (Gen. 21:17).
If Hagar represents the literality of the Law, those fallen under the Law, if they
comprehend the death they face and cry out in their heart, they would be heard. Their
eyes would be opened to see a well of water (Gen. 21:10), to drink from the living
water that they denied themselves. The Scripture says: And God opened her eyes,
and she saw a well of water. Then she went and filled the skin with water, and gave
the lad a drink (Gen. 21:19).
And as Origen says: [Today, the Jews, although close to the wells, yet their
eyes are blinded, so that they can not drink out of the wells of the Law and the
prophets1.] And he also says: [Our eyes are opened, and the veil of the literality of the
Law is lifted up; but I fear that we would shut them ourselves anew, through deep
sleep, our unawareness of the spiritual meaning, and our laziness in watching, and
keeping the sleep away from our eyes, in order to contemplate in the spirituals, so as
not to be deceived; lest we would be like carnal people, who although sitting by the
water wells, yet they can not see them. Therefore, let us watch together with the
prophet, saying: I will not give sleep to my eyes, or slumber to my eyelids, until I find
a place for the Lord, a dwelling place for the Mighty God of Jacob (Psalm 132:45)2.]
Finally, Ishmael dwelt in the wilderness of Paran, and his mother took a wife
for him from the land of Egypt, a daughter of her own people.

6- A COVENANT BETWEEN ABRAHAM AND ABIMELECH


We know how Abimelech had been very generous to Abraham, and allowed
him to dwell on his land. Yet, as he saw him grow greater and greater, he realized that
God was the secret behind his greatness and success, so he became apprehensive of
him. That is why he came, accompanied by Phicol, the commander of his army, to ask
Abraham to make a covenant with him, so that he would not deal falsely with him,
with his offspring, or with his posterity.
We previously talked of the great kindness with which that heathen king dealt
with Abraham; and how, when he took Sarah, he did that in integrity of heart and
innocence of hands, then how he generously treated both of them. And now, as he saw
the great success of Abraham, he attributed that success to his relationship with God,
and in place of envy and jealousy, he came prudently to ask for a covenant.
We said that the word Abimelech most probably was a title of the kings of
Gerar, in order to let the people see the king as a father. Abimelech thus meant
Father of a king. As to the commander of the army, he was usually called Phicol,
meaning the mouth of all. He was probably like a prime minister, who speaks for the
whole people.
When Abimelech requested a covenant with Abraham, the latter reproved
Abimelech because of a well of water that Abimelechs servants had seized. Prudently
and amiably, Abimelech assured Abraham that he knew nothing about it, and had not
heard of it until that day. After making a covenant, Abraham gave sheep and oxen to
Abimalech as a gift of love. Then he set seven ewe lambs of the flock by themselves.
When Abimelech inquired about the reason for that, Abraham said: You will take
these seven ewe lambs from my hands, that they may be my witness that I have dug
this well (Gen. 21:30). It is called Beersheba, namely the well of the seven lambs,
1
2

In Gen. hom 7:5.


In Gen. hom 7:5.

up to this day. And in order to confirm his possession, Abraham planted, there,
tamarisk trees, to set his tents under their shade.
There, Abraham called on the name of the Lord, the everlasting God. And he
sojourned in the land of the Philistines many days (Gen. 21:33-34).
We know of the great generosity of Abraham, and his persistent feeling as a
foreigner that made him refrain from possessing anything. Why then did he reprove
Abimelech for that well? Why did he insist on possessing it? Why did he call it
Beersheba, and why did he plant tamarisk trees around it?
The well surely refers to the Church, filled with the water of the Holy Spirit,
granted by the Lord Christ from the Father. That is why Abraham presented the seven
ewe lambs as a testimony of his possession of the well, as though he is selling
everything, in order to acquire the fellowship of the Church, and to drink from the
water of the Holy Spirit. As to calling it Beersheba, that refers to the work of the
Holy Spirit in the Church, especially in the seven sacraments. Planting the tamarisk
trees around it, refers to the believers who gather around the waters of the Holy Spirit,
and enjoy it in them (Ezekiel 48:7). By this, the everlasting God is glorified in them,
and His name is given to them, even if the believers sojourned as foreigners in the
world with Abraham many days.

CHAPTER 22

SACRIFICING ISAAC
If the star of Abraham had so twinkled in the heaven of the Spirit that was
because of his faith that lifted him up above events. Gifts motivated him to thank God
more and more, without ever clinging to them, and the afflictions justified him before
all. He experienced all along his years as a foreigner, a series of continuous conquests;
and now, having rejoiced together with his wife Sarah at the birth of Isaac, the son of
promise, whom they received in their old age, an exalted divine gift, God asks
Abraham to offer the beloved boy as a burnt offering of love. Yet, despite the great
harshness of that temptation, Abraham and Isaac were glorified, to become a living
portrait of the redeeming work of God, through the sacrifice of the Cross, and the
proclamation of the resurrection of the Messiah.
1- God tests Abraham
1-2.
2- Isaac on the way
3-8.
3- Setting the altar and offering the sacrifice
9-14.
4- Renewal of the divine promise
15-19.
5- The family of Nahor
20-24.

1- GOD TESTS ABRAHAM


If the Church treasures the Feast of Maundy Thursday or the Thursday of the
Covenant, in which it remembers how our Lord Christ offered His self-sacrifice to
His disciples; the Church did not find a more perfect living portrait of the work of the
cross, on which God, the Father, offers His Son as redemption of the world, than
Abrahams offering of his son to the Lord. That is why the Fraction of the Liturgy of
the Maundy Thursday deals with the sacrifice of Isaac. The ages will see in this work
of faith a living and an exalted example that reveals the sacrifice of Christ the Lord.
The Scripture says: It came to pass after these things that God tested Abraham, and
said to him, Abraham! and he said, Here I am. And He said, Take now your son,
your only son Isaac, whom you love, and go to the land of Moriah, and offer him there
as a burnt offering on one of the mountains of which I shall tell you (Gen. 22: 1, 2).
Gods testing of Abraham, does not imply His not knowing his heart, as He is
aware of all our inner secrets. Yet he allowed for that test in order to justify him
before all, and to proclaim his hidden piety of faith, to make out of him a living
example for all. And as St. Augustine says: [Abraham has been tested by offering his
beloved son Isaac to proclaim his piety of obedience, not to God, but to the world. Not
every temptation is meant as a reproof, but it could be as a commendation1.] Origen
believes that that temptation revealed the depths and hidden thoughts of Abraham,
concerning his belief in the resurrection, saying: [By Spirit, the apostle Paul, most
probably knew the emotions and thoughts of Abraham, proclaiming them by saying:
By faith Abraham, when he was tested, offered up Isaac, and he who had received
the promises offered up his only begotten son, of whom it was said, In Isaac your
seed shall be called, accounting that God was able to raise him up, even from the
dead (Hebrew 11:17-19). The apostle provided us with the thoughts of that man of
faith concerning Isaac; and that was the first time that faith in resurrection was
revealed, demonstrated in Abrahams hope in the resurrection of Isaac2.] Thus the
1
2

City of God 16:32.


In Gen. hom 8:1.

temptation revealed the heart of Abraham, the Patriarch, as a man who believed in
resurrection from the dead.
If Abraham went through the severest temptation that could happen to an old
man, that is offering his beloved only begotten son, as a burnt offering, by his own
hands, yet he enjoyed, amid that temptation, the visualization of the Lord Christ risen
up from the dead, through a particular sign, that filled his heart with joy, according to
the words of the Lord Himself: Your father Abraham rejoiced to see My day, and he
saw it and was glad (John 8:56). Thus, if he, by faith set forth with his son to the
altar, he came back from the temptation carrying Isaac as though risen up from the
dead, a symbol of the slain Christ the Lord risen from the dead.
The Scripture starts to tell about that temptation, saying: It came to pass after
these things (Gen. 22:1), as though God did not allow Abraham to be tested, except
after appearing to him at the terebinths of Mamre, confirming his promise concerning
Isaac. And after he made a covenant with Abimelech, revealing to him how He
granted him prestige and respect even before kings. In other words, God prepared him
in different ways, and as the apostle says: But God is faithful, who will not allow you
to be tempted beyond what you are able, but with the temptation will also make the
way of escape, that you may be able to bear it (1 Corinthians 10:13). He prepared his
heart, his thought, and his whole life to receive the temptation. He accompanied and
supported him as well, during the temptation in a secret way. Therefore, before,
during, and after every temptation, God Himself will support us, in order to realize
His goal in us, if we accept His work in our lives.
Why did God ask Abraham to offer his son as a burnt offering, when the
Mosaic Law was going to forbid human sacrifices?
The heathens used to offer their firstborns as sacrifices to their idols. Yet these
practices were not done out of love, as much as out of despair in the hearts of those
who offered them, wishing for forgiveness of their sins, for whatever price. Besides
wishing to please their blood-thirsty gods! But God requested from his friend
Abraham that offer, in order to reveal to believers how much Abraham loves Him,
being ready to offer Him the dearest thing he possess. At the same time, as God
presented a ram to be sacrificed instead of Isaac, He proclaimed His refusal of human
sacrifices, not because of any lack of love for God on the part of believers, but in
appreciation of man. God does not stand human sacrifices, as He is a lover of
mankind, wishing for their life and not for their doom, presenting His Only-Begotten
Son to redeem them, He who, even though becoming Man, yet He is the Only One on
whom death cannot reign, nor corruption can approach!
St. Augustine says: [Abraham never believed that God would accept a human
sacrifice. Yet, once he heard the divine command for offering his son Isaac, he
instantly obeyed. Abraham was worthy of commendation, as he surly believed that
after offering his son as a burnt sacrifice, he would eventually be risen up, according
to Gods saying, when Abraham did not intend to abide to his wifes wish to send the
bondmaid and her son away: In Isaac your seed shall be called (Gen. 21:12)... That
is why, as the father was holding fast, since the beginning, to the promise of what is to
be realized through that son, whom God commanded to be slain, he never doubted
that he, whom he was never hoping for, would be risen up after being offered as a
burnt offering1.] In other words, Abraham realized the difference between offering his
son as a sacrifice, and the human sacrifices that were offered to the idols. He believed
1

City of God 16:32.

that God, who gave him Isaac, from Sarahs womb that was like stones, and counted
his birth to be like rising from the dead, is capable of raising him after offering him as
a burnt offering. But the pagans were offering their firstborns to please their bloodthirsty idols; offering them without hope.
Finally, Abraham was commanded to offer his son as a burnt offering on the
land of Moriah, on one of the mountains that God would tell him. Some believe that
the mountain on which Abraham built the altar to offer his son, was the threshing
floor of Araunah the Jebusite (2 Samuel 24:24; 1 Chronicles 21:24); namely on the
location where the temple was built, where sacrifices were continually offered, in
anticipation of the unique sacrifice of the Lamb of God, our Lord Jesus Christ. In the
Samaritan tradition, the land of Moriah, is located within the region of Mount Gerzim,
north of Jerusalem. Fr. Caesarius of Arles says that Jerome, the Priest, confirmed
during his encounters with Jewish elders, that the Lord Christ was crucified on the
same location, where Isaac was to be offered as a burnt sacrifice1.
As to the word Moriah, it means God is seeing, or setting, as God set the
ram for the burnt offering; and probably also means God is instructing, as He
instructed us on the practical love through the sacrifice of His Only-Begotten Son.

2- ISAAC ON THE WAY


So Abraham rose early in the morning and saddled his donkey, and took two
of his young men with him, and Isaac his son; and he split the wood for the burnt
offering, and arose and went to the place of which God had told him (Gen. 22:3).
Although the divine command that Abraham heard, seemed contradictory to Gods
previous promises, he obediently arose to follow it. He rose early in the morning
without hesitation, discussion, nor doubt in Gods promises.
Abraham was amazing in his obedience, the same way his young son was
amazing in his submission to his father. Abraham hastened to do according to the
divine command, with Isaac, not raising any objection.
St. John Chrysostom comments on how Abraham refrained from consulting
his wife Sarah concerning that issue, saying: [Abraham, not knowing what would
happen, and deciding to offer his son according to Gods command, refrained from
telling his wife what was going on... That teaches us to keep our works of love, even
from those dear to us, unless it is absolutely necessary2.]
St. Ambrose comments on the positive role of Isaac, in his obedience to his
father in the Lord, saying: [Isaac feared God, and having been truly Abrahams son, he
submitted to his father, even to the limit of death; so also Joseph, despite seeing in a
dream the sun, the moon, and the stars, bowed down to him, he also submitted
completely to his father (Genesis 37:12)3.]
Thus, as Abraham was obedient to God, in exalted love, He gave him Isaac,
also obedient with true love, as though God rewarded Abraham in his son, before
granting him the eternal reward.
It is amazing, how Abraham split the wood in the early morning, before going
on his way, to avoid anything that could keep him from executing the command of
God. If that wood referred to the cross on which the real Isaac would be lifted up,
splitting it by the hands of Abraham before going on his way, this refers to the
proclamations of God the Father, concerning the cross, through the symbols and
1

Ser. 83:5.
In 1 Tim hom 14.
3
Duties of the Clergy 1:17.
2

prophecies of the Old Testament, before being carried by the Lord Christ, then lifted
up on it as a burnt offering! God revealed the mystery of the cross in various ways, but
the eyes of many were blinded to behold it.
Then on the third day Abraham lifted his eyes and saw the place afar off
(Gen 22: 4). Abraham did not go for just one or two days, but for three days, before
seeing the place from afar off. And as said by Origen, that the third day refers to the
resurrection of the Lord Christ, as though Abraham had entered with the Lord into the
tomb, after sharing His passions, until the light of His resurrection shone on the dawn
of Sunday (the third day), when he lifted up his eyes and saw the place afar off. His
eyes were previously relatively lowered down and humbled; the enemy probably
fought and tempted him by thoughts of Sarah, whom he left back in the tent unaware
of his departure nor intentions; and probably also by his emotions toward his beloved
son. Nevertheless, he did not stop his walking for three days; as though he is like the
children of Israel, who were commanded by God to go three days journey into the
desert and sacrifice to the Lord (Exodus 5:3); as no sacrifice is to be accepted outside
the circle of the resurrection of the Lord Jesus Christ. Thus, on the third day,
Abraham, by some way or another, saw the sign of the resurrection, so he lifted his
eyes and saw the place afar off. What is that place, but the Lord Christ Himself, in
whom Abraham sees his son Isaac, raised from the dead, with and also by Him!
We have already spoken of the mystery of the three days1, through which we
enjoy, not the sacrifice of Isaac, but that of Christ the Lord risen from the dead. St.
Clement of Alexandria believes that these three days, that are proper for us to go
through, in order to see the place afar off, are nothing but: looking forward to good
things, good desires of the soul, and its comprehension of spiritual things. It is as
though the soul is not able to behold the mystery of the sacrifice of the cross, unless it
looks to the good things, lusts for them, and understands them. The One to help
opening the eyes to behold these mysteries is the Lord Christ Himself, the Teacher,
raised from the dead2.]
Thus, amid the temptation, and the pressures of pains and worries, Abrahams
soul got comforted by the opening of his inner insight, on the third day, to behold the
mystery of the Crucified, risen from the dead; then he rejoiced to see the day of the
Lord (John 8:56). The furnace of temptation was transformed into heavenly dew,
through the revelation of the crucified Christ risen from the dead, before the insight of
Abraham, the Patriarch.
Abraham said to his young men, Stay here with the donkey, the lad and I will
go yonder and worship, and we will come back to you (Gen. 22:5)
Fr. Caesarius says: [The two young men whom Abraham ordered to stay with
the donkey, refer to the Jewish people, who could not go up to the place of the
sacrifice, having rejected faith in Christ. The donkey refers to the Jewish Synagogue,
and the ram, caught in a thicket by its horns, probably refers to the Lord; as Christ was
caught in the thicket by horns, as He was raised and nailed on the cross3.]
The two young men saw Isaac, and the wood being split by Abraham, yet they
could not set forth to where Isaac was to be offered as a sacrifice, as though they are
the Jewish people, who saw the Lord according to the flesh, and saw the cross, yet
were not able to realize its power. And as the apostle said: We preach Christ
. 1
2
3

Stromata 5:11.
Ser. 84:3.

crucified, to the Jews a stumbling block and to the Greeks foolishness, because the
foolishness of God is wiser than men, and the weakness of God is stronger than men
(1 Corinthians 1:23, 25).

The two young men stayed with the donkey, and did not set forth with
Abraham and Isaac to behold the mystery of God; that is how everyone who is bound
to the earthly thought, and live on account of his belly and lusts of his body, would be
as though staying with the donkey, unable to set forth to know the spiritual mystery of
God, that raises him to the heavenly.
So Abraham took the wood of the burnt offering and laid it on Isaac his son,
and he took the fire in his hand, and a knife, and the two of them went together (Gen.
22:6).
Isaac was a young man, probably 25 years old, so Abraham laid the wood on
him; then the two of them went to the place revealed by God. And as said by Fr.
Caesarius: [When Isaac carried the wood of the burnt offering, he was a symbol of
the Lord Christ who carried the cross to the place of His passion. This mystery was
previously proclaimed by the prophets, as for example... and the government will be
upon His shoulder (Isaiah 9:6). The government of Christ was upon His shoulder,
carrying the cross in an amazing humility. It is not unfitting to refer to the cross as
Christs government, as by it He had overcome the devil, and called the whole world
to know Christ and to enjoy His grace1.] St. Augustine says: [Isaac carried the wood
of his burnt offering to the place he would be sacrificed, as Christ carried His cross2.]
As to saying: The two of them went together, this refers to the fact that this
sacrifice is that of Abraham as well as of Isaac. Abraham offered his only-begotten
son through exalted love; while the son offered himself through complete obedience;
so the sacrifice was counted as from both of them together. On a similar level, we say
that the sacrifice of the Lord Christ is that of God the Father, who offered His Son for
our redemption; and it is the sacrifice of the Son, who obeyed even to death, death of
the cross... This is the sacrifice of love, offered by God the Father, in His Son, the
Only-Begotten. That is confirmed by Christ the Lord Himself saying: For God so
loved the world that He gave His Only-Begotten Son, that whoever believes in Him
should not perish but have everlasting life (John 3:16). And the apostle Paul also
says: He who did not spare His own Son, but delivered Him up for us all, how shall
He not with Him also freely give us all things?! (Romans 8:32). And as the Lord
Christ, in His crucifixion, offered the sacrifice of God the Father in His Son, He
likewise offered His own sacrifice, as it is said: Who loved me and gave Himself for
me (Galatians 2:20); As Christ also has loved us and given Himself for us, an
offering and a sacrifice to God for a sweet-smelling aroma (Ephesians 5:2); and
Just as Christ also loved the Church and gave Himself for it (Eph. 5:25).
If saying, The two of them went together, refers to God the Father and God
the Son, setting forth together to offer the sacrifice of the cross: the Father offering it
through His man-loving will, and the Son through His practical obedience; this phrase
also refers to God and the Church setting forth together toward the cross: God
proclaims His love for mankind, by offering His Son as redemption for the sake of
humanity; and the Church proclaims her love for God the Father, through her
delivered Head; thus God the Father smells in the sacrifice of the cross, an aroma of
pleasure; that is the sacrifice of the Church that also gives her life through her union
1
2

City of God 16:32.


City of God 84:5.

with Christ Jesus who delivered His life!


As Isaac walked with Abraham toward the altar, the son started to address his
father: My father! and Abraham said, Here I am my son. Isaac said: Look, the
fire and the wood, but where is the lamb for a burnt offering? (Gen. 22:7.)
And as Origen says: [At this moment, in the word of the son My father!
embodies the severest situation of that experience. Imagine to what extent does the
voice of the son to be slain tear out the heart of his father! Yet Abrahams steadfast
faith did not keep him from saying tenderly: Here I am my son!1]
With faith in God who is able to rise from the dead, Abraham said: My son,
God will provide for Himself the lamb for a burnt offering (Gen. 22:8). Abraham
saw the true Lamb, Jesus Christ, to be offered, not as a ransom for Isaac alone but
for the whole world. In his saying, God will provide, Abraham proclaimed his
complete trust in Gods salvation plan, that is not the work of man but a divine
ordainment. God, alone, would provide, by His own exalted means.

3- SETTING THE ALTAR AND OFFERING THE SACRIFICE


Everything was set: Abraham came to the place of which God had told him,
the altar was built, the wood carried by Isaac was placed in order, Isaac was bound by
his fathers hands, and laid on the altar upon the wood, and Abraham stretched out his
hand and took the knife to slay his son. Everything was going on in an atmosphere of
inner calm: Abraham believing that God would never forsake His promises, and Isaac,
in obedience submits to being slain. It was only few moments for the slaying to take
place and the burnt offering to be offered.
It was counted for Abraham, that he actually offered his son, as he was
hastening in doing his task without fear; His offering was accepted, even if it was not
literally finished. And as St. Ambrose says: [The father had actually offered his son;
as God does not seek blood, but exalted obedience2.]
Isaac, on his part, was counted a son of obedience, having faithfully accepted
the cross. And as St. Jerome says: [Isaac, in his readiness to die, had carried the cross
of the Gospel before the Gospel came3.]
In the crucial moment and amid complete quiet, the angel of the Lord called to
him from heaven and said: Abraham, Abraham!... Do not lay your hand on the lad,
or do anything to him; for now I know that you fear God, seeing you have not
withheld your son, your only son from Me (Gen. 22:11-12)
Saying, Now I know, as said by St. Augustine, does not mean that God did
not know beforehand the heart of Abraham, but He wished to reveal to Abraham
himself his own inner depths of heart4. Thus, Abraham was revealed to himself as a
lover of God, and to all generations, it became revealed that he had not been attached
to worldly life.
Abraham saw a ram caught in a thicket by its horns. He took it and offered it
up for a burnt offering instead of his son. It was a symbol of Christ the Lord who was
raised on the cross, and nailed with His outstretched hands, for the sake of the
salvation of the world.
Abraham called the name of the place The Lord will provide, namely, The
Lord will see for Himself. Thus God appeared to Abraham at the location of the
1

In Gen. hom 8.
On Belief of Resur. 2:98.
3
Ep. 66:7.
4
On Ps. 44.
2

sacrifice; as in it, God was reconciled with man, and we got the right to see Him as
children who have a place in the bosom of God the Father. Through the sacrifice, the
Holy Spirit will lift us up, and set forth with us toward the divine bosom, to enjoy a
divine vision, not on a level of worldly insight, but beholding the union with God and
eternally enjoying the fellowship of His glories. Thus, the altar in the Church of the
New Testament has come to represent heaven itself, the place where God encounters
man in the slain Son.

4- RENEWAL OF THE DIVINE PROMISE


Through the sacrifice, Abraham enjoyed beholding the Lord, as well as the
renewal of the promise in a way that surpassed the previous times:
(1) Origen believes that the previous promises, have been tending more to
confirm Abrahams fatherhood of the people of circumcision, while not disregarding
his spiritual fatherhood for all believers of all nations and peoples; But, here, the
promise highlights his spiritual fatherhood, saying: [It was fitting for him to become a
father of those who are of faith (Galatians 3:9), and to enter the inheritance through
the passion and resurrection of Christ... The first promise concerned the first people,
when the Divine Voice was on the earth; the Scripture saying: He brought him
outside and said, Look now toward heaven and count the stars if you are able to
number them, and He said to him, So shall your descendants be (Gen. 15:9). In
the renewal of the promise, on the other hand, the Scripture reveals that the voice
came from heaven (Gen. 22:11). The first came from the earth, while the second came
from heaven. Is not there a symbol, as expressed by the apostle: The first man was of
the earth, made of dust; the second Man is the Lord from heaven (1 Corinthians
15:47)? The promise concerning the people of faith comes from heaven, while that
concerning the other people (the Jews), is from earth1.]
(2) When the divine promise concerned more the inheritance of earth, the
voice came from the earth, and it concerned the eternal inheritance of the people of the
New Testament. The voice came from heaven, and was also confirmed by a divine
oath, something that strongly moved the emotions of the apostle Paul in his Epistle to
the Hebrews (Hebrews 6:17).
(3) In confirming His promise to us, God is also confirming our commitment
to renewing our covenant with Him, as Origen2 says. As the believer enters with God
into a covenant in the waters of baptism, by which he denies Satan and all his evil
work, and proclaims his acceptance of God and His redeeming works, his true
fellowship in the Church, and his anticipation of eternal life. He renews daily that
covenant through continuous repentance, saying in the prayer of the first hour: Let us
start well, counting every morning a new start of a deeper life with God, his Savior.
God having renewed His promises to Abraham, the later returned to his young
men and they rose and returned together to Beersheba, where he dwelt. If Beersheba,
as we said before, refers to the waters of baptism and to the work of the Holy Spirit in
and through it, Abraham having offered the sacrifice and enjoyed the divine promises,
he set forth to his two young men, as though to his body, submitted to him with all his
energies and capacities, to settle down all his days by the water of baptism, recalling
the work of divine sonship, and responding to the work of the Holy Spirit. Baptism is
not just a rite to be practiced at the beginning of the road, then to come to an end, but
it is rather a life lived by the believer all his days on earth; He enters into the water to
1
2

In Gen. hom 9:1.


In Gen. hom 9:2.

encounter with the Lord Christ, the buried and resurrected from the dead, to live all
his days by the Holy Spirit, enjoying that life, as though dwelling in Beersheba with
Abraham, namely in the waters of baptism.
When we are captivated by sin, we sit down as though by the rivers of
Babylon, to weep as we remember Zion, with our tongues, we are not able to sing the
songs and praises of Zion (Psalm 137). But, having received faith in the sacrifice of
the true Isaac, and having enjoyed the new divine promise, we are going to dwell in
Beersheba by the waters of baptism, together with our young men, to praise the Lord
with our hearts as well as with our tongues.
The two young men, finally setting forth to Beersheba, together with Abraham
and Isaac, probably refer to the return of the Jews, at the end of times, to the belief in
Christ the Lord, Whose sacrifice they could not understand before, to approach, at the
end of times the waters of baptism, and to accept Him Whom they have denied.

5- THE FAMILY OF NAHOR


The Scripture mentioned the children born to Nahor, the brother of Abraham
from his wife Milcah, in order to reveal the relationship of Rebecca to her husband
Isaac. Her father, having been the nephew of Abraham, she was the daughter of his
cousin. If the Scripture cared for the men of faith and for their genealogies, it likewise
cares for the women of faith and their genealogies, and their roles in the history of
salvation.

10

CHAPTER 23

THE DEATH OF SARAH


Sarah, as a wife, represents the flesh in relation to the soul. She as a
companion to her man in his spiritual strife, does not represent a burden that would
hinder his growth, but a helper to support him all the days of his life; setting forth with
him from Ur of the Chaldeans to live the life of a stranger; sharing with him
hospitality to guests, listening and responding to him; she rather represents the flesh,
that being sanctified by the Holy Spirit, does not hinder the soul in its setting forth
toward heaven, but supports it through living practices, from prayer, to fasting, to
worshipping, etc. Now Sarah is dead, to be buried by her man Abraham in the hope of
resurrection.
1- The death of Sarah
2- Purchasing the cave of Machpelah

1-2.
3-20.

1- THE DEATH OF SARAH


Abraham returned together with Isaac, alive and as though risen from the dead.
Abraham believing in God, capable of raising from the dead, got, in his son, the
confirmation of the divine promise, with an oath, that his descendants would be like
the stars of heaven. Yet, death had to come to that blessed family, to snatch the body
of Sarah, leaving Abrahams heart and descendants attached to God, who is capable of
raising the soul together with the body.
It is worth noting that the Scripture cared to mention the age of Sarah when she
died, and the details of purchasing a property for a burial place, to have her buried in
the land of Canaan, saying: Sarah lived one hundred and twenty-seven years; these
were the years of the life of Sarah. So Sarah died in Kirjath Arba (that is Hebron) in
the land of Canaan, and Abraham came to mourn for Sarah and to weep for her
(Gen. 23:1-2).
Sarah lived 127 fruitful years, although in her first 90 years, she was barren,
but by faith, she was called the mother of believers (Isaiah 51:2); sharing with her
man Abraham, the father of believers all the years of his strife, carrying with him
the hardships and receiving with him the divine promises. She walked with the spirit
of obedience, so that the apostle Peter asked the women believers to follow her
example, saying: As Sarah obeyed Abraham, calling him lord, whose daughters you
are if you do good and not afraid with any terror (1 Peter 3:6).
It seems that Abraham was not in his tent when Sarah died, and as he heard the
sad news, he stood before her recalling the long years they have been together. She
was the last one of his household who departed with him from Ur of the Chaldeans to
live with him wherever he chose. He stood before her to get in touch with the
companion of his life, in great grief. That was the first time to hear that Abraham, the
old and respectable man, wept or grieved. We did not hear that he wept as he left his
folks back in Ur of the Chaldeans, when Lot was captivated, nor as he set forth for
three days to slay his son; yet he is now standing before Sarah weeping and grieving.
If Abrahams faith raised him above events; as by faith he fought the kings to
set his nephew Lot free; and by faith he took his son Isaac to the land of Moriah to
slay him; Yet that faith does not contradict the human tender feelings that drove the
fountains of tears before the body of Sarah! Faith does not deprive us from emotions,
but sanctifies them and makes them grow. That is what we see in Abraham our father,
the man of faith, and what we know about the apostles and disciples; and even in the
3

Lord Christ Himself, who could not help weeping as he saw the tears of Mary and
Martha when their brother Lazarus died; that the Jews said: See how He loved him!
(John 11:35-36). The epistles of the apostle Paul came loaded with holy human
emotions: we see him several times recalling how his disciple Timothy wept for the
departure or imprisonment of his mentor (2 Timothy 1:3-4).

2- THE PURCHASE OF THE CAVE OF MACHPELAH


In these bitter moments when Abraham profusely wept proclaiming his
feelings toward Sarah, he behaved with faith and wisdom, as for instance:
(1) He did not think to bury his wife in the land of his ancestors; If he, by faith
departed with Sarah from Ur of the Chaldeans, he persisted on that faith until his last
breath. Instead of taking the body of Sarah back to the land of his ancestors, he
purchased a cave in Canaan to bury her, and to be his future burial place, and that of
Isaac, Rebecca, Jacob, and Lea.
(2) And Abraham stood up from before his dead, and spoke to the sons of
Heth, saying: I am a foreigner and a sojourner among you. Give me a property for a
burial place among you, that I may bury my dead out of my sight. And the sons of
Heth answered Abraham saying to him; Hear us my Lord. You are a mighty prince
among us; bury your dead in the choicest of our burial places; none of us will
withhold from you his burial place, that you may bury your dead. Then Abraham
stood up and bowed himself to the people of the land, the sons of Heth (Gen. 23:3-7).
The Scripture demonstrates Abrahams humility. So while the sons of Heth
look at him as a mighty prince from the Lord among them, yet he calls himself a
foreigner and sojourner among them. In appreciation of their love and generosity, he
bowed himself to them. The children of God are indeed recognized, not by their love
of authority and self esteem, but by the spirit of love, meekness, and humility;
according to the words, A city that is set on a hill cannot be hidden (Matthew 5:14);
not the hill of haughtiness, but that of God, set and established upon the Lord Christ
Himself, the Grantor of humility!
Abraham lived for a long time among the Hittites, the people of Heth,
descendants of Heth son of Canaan (Gen. 10:15). They looked at him as a mighty
prince from the Lord among them, not that they gave him an official leading status,
but through feeling submission to him, because of what he enjoyed of fellowship with
God. As for him, he kept on feeling in the depths of his heart, that he was a foreigner
and a sojourner, something that surfaced up when Sarah died. By this spirit, the true
children of Abraham lived, that the prophet David, in his last days, as he set
everything for his son Solomon to build the temple: But who am I, and who are my
people, that we should be able to offer so willingly as this? For all things come from
you, and of your own we have given You. For we are aliens and pilgrims before you,
as were all our fathers. Our days on earth are as a shadow, and without hope (1
Chronicles 29:14-15). The apostle Paul summarizes the life of the men of faith, the
children of Abraham, saying: These all died in faith, not having received the
promises, but having seen them afar off were assured of them, embraced them, and
confessed that they were strangers and pilgrims on the earth (Hebrews 11:13).
(3) The sons of Heth were so deeply moved by that old man who lost his wife,
that they proclaimed their love and respect for him by putting at his disposition the
best burial lot from their burial place. Yet he, as St. John Chrysostom says, [did not
misuse that love, but in integrity of heart, begged them to let the owner of the cave

accept the price1.]


I wish every servant and minister of God in the Church, when he sees how the
congregation is eager to give love, does not misuse this love, but, in integrity of heart,
and in innocence of hand, covet nothing!
(4) St. Irenaeus commented on the thought of faith, lived by our father
Abraham, and strongly proclaimed by refusing to accept the cave as a free gift from
anybody, in patient anticipation for his descendants to receive the whole land - the
land of promise - from the hand of God, he said: [The promise of God remained
steadfast, saying to him: Lift your eyes now and look from the place where you are northward, southward, eastward, and westward; for all the land which you see I give
to you and your descendants forever (Gen. 13:14-15). And he also said: Arise, walk
in the land through its length and its width, for I give it to you (Gen. 13:17).
However, God gave him no inheritance in it, not even enough to set his foot on
(Acts 7:5). He stayed a foreigner and sojourner all his days. And when his wife Sarah
died, as the sons of Heth wanted to give him a burial place for free, he refused to take
it as a gift, but paid 400 silver Shekels for the cave owned by Ephron the Hittite. He,
thus, patiently anticipated the realization of Gods promise, and refused to accept from
anybody something that God promised to give him, when He said to him: To your
descendants I have given this land, from the river of Egypt to the great river, the river
Euphrates (Gen. 15:18). So, if he was promised by God to inherit the land, yet did
not get it during his days, he will surely do, in the resurrection of the righteous, he and
his descendants, namely, the believers and those who fear God. Those descendants are
the Church that enjoyed sonship to God in the Lord; according to the words of St.
John the Baptist: God is able to raise up children to Abraham from these stones
(Matthew 3:9). So, the apostle also says in his epistle to the Galatians: Now we,
brethren, as Isaac was, are children of promise (Galatians 4:28). In the same epistle,
he clearly proclaims, that those who believed in Christ, receive Christ as being the
promise given to Abraham, saying: Now to Abraham and his Seed were the promises
made. He does not say, and to seeds, as of many, but as of One, and to your Seed,
who is Christ (Galatians 3:16). Thus, then, those who are of faith are blessed
together with Abraham the faithful, the children of Abraham2.]
(5) St. Basil the Great, believes that Abraham, as a man of faith, did not own
a thing. All he owned, in all his life, was a place of burial for himself, his wife, and his
children. As though proclaiming that all he demands of land, is no more than what is
wide enough for his dead body, in anticipation of the resurrection from the dead!
(6) Abraham purchased the burial cave with silver; so if silver refers to the
word of God (Psalm 12:6), he thus insists to have no possession on earth, except what
is to be purchased by the word of God.
Finally, the cave of Machpelah, is a double cave, consisting of an inner an
outer compartments, in the city of Hebron, owned by Ephron the Hittite, whom
Abraham did not seem to know, as is obvious from the context of talk between
Abraham and the sons of Heth (Gen. 23:13). Ephron, however knew who Abraham
was, and was keen on giving the cave, and the field around it, to him as a free gift
(Gen. 23:11).

1
2

In 1 Cor. hom 35:10.


Adv. Haer. 32.

CHAPTER 24

A BRIDE FOR ISAAC


The succession of events carried a symbolic portrait of those of salvation. If
the slaying of Isaac, the firstborn of Sarah, refers to the crucifixion and resurrection of
Christ the Lord, the death of Sarah bears, from one side, the rejection and nonacceptance of the Jewish nation, that gave birth, according to the flesh, to the Lord
Christ. As to dispatching the ruler of Abrahams house, to bring Rebecca a wife for
Isaac, from the city of Haran, that, refers to the work of the Holy Spirit who attracted
the nations (the Gentiles) from their wicked land -worshippers of idols - to set her a
bride for the true Isaac, our Lord Jesus Christ, instead of Sarah.
1- Dispatching the chief servant in Abrahams house 1-9.
2-In the city of Nahor
10-14.
3- An encounter with Rebecca
15-27.
4- In Rebeccas house
28-40.
5- Success of the mission of the chief servant in Abrahams house
50-60.
6- Rebecca, wife of Isaac
61-67.

1- DISPATCHING THE CHIEF SERVANT IN ABRAHAMS


HOUSE
Sarah died 127 years old, as Abraham was 137 years old. After three years of
Sarahs death, Abraham said to the chief servant in his house: Please put your hand
under my thigh; and I will make you swear by the Lord, the God of heaven and the
God of earth, that you will not take a wife for my son from the daughters of the
Canaanites, among whom I dwell; but you shall go to my country (Mesopotamia) and
to my kindred, and take a wife for my son Isaac. And the servant said to him, Perhaps
the woman will not be willing to follow me to this land (Canaan). Must I take your son
back to the land from which you had come? But Abraham said to him, Beware that
you do not take my son back there. The Lord God of heaven. who spoke to me and
swore to me, saying, To your descendants I give this land, will send His angel before
you, and you shall take a wife for my son from there (Gen. 24:2-7).
What does putting the hand under the thigh mean? St. Augustine says that it
refers to the oath by Him who would be incarnated from His seed1. It is as though
Abraham was proclaiming by the spirit of prophecy, that the Lord, God of heaven and
earth, will be incarnated through him.
Abraham departed from Ur of the Chaldeans, from his kindred, putting in his
heart through his obedience to the divine command, never to return to it, nor to bury
his wife, or to send his son to marry. Indeed, he requested that his son should marry a
wife from his kindred, so as not to be attached to a Canaanite, who may deviate his
heart away from the love of God; believing that God Who called him, will surely send
to his son, the wife that would help him in Gods way, the way Sarah did to him.
Abraham did not care for his sons wife to be rich or pretty, but his main
concern was that she should be a believer, who would support his son in his spiritual
life, and not an obstacle along his way; that is why God granted Isaac Rebecca, a
woman of pretty face and spirit; who was a comfort and joy to him all his days.
1

In Ioan tr 43:16.

2- IN THE CITY OF NAHOR


The city of Nahor is close to Haran, north-west of Mesa (Mesopotamia),
known in the Assyrian documents and those of Mari. Its name probably came after
Nahor the grandfather of Abraham (Gen. 11: 22-25), or after his brother, the
grandfather of Rebecca (Gen. 11:22-25), or after the name of the tribe as a whole.
Nahor appears as the ancestor of a number of Aramite tribes (Gen. 22:20-24)1.]
Then the servant took ten of his masters camels and departed, for all his
masters goods were in his hand. And he arose and went to Mesopotamia, to the city
of Nahor. And he made his camels kneel down outside the city by a well of water at
evening time, the time when women go out to draw water. Then he said, O Lord God
of my master Abraham, please give me success this day, and show kindness to my
master Abraham. (Gen. 24:10-12)
The messenger of Abraham refers to the Holy Spirit, sent by the Only-begotten
Son from the Father, He came to our life as though to the city of Nahor, to set forth
with us, from our land, on the camels of our Master, toward His land, namely, to carry
us to His heavens, to be eternally with the heavenly Groom.
If the figure 10 refers to the ten commandments, so the Holy Spirit is working
in us, to carry us through the divine spiritual commandment, presenting us, all
goods, namely, the riches of the Spirit, peace of mind, fulfillment of soul, in order to
receive the work of the Spirit in us; setting forth with us from glory to glory.
The figure 10 probably refers also to our life on earth, as the figure 1000 refers
to that in heaven. As the Holy Spirit sets forth with us to the land of promise - the
Higher Jerusalem - he is presenting us here, in our earthly life, with eternal goods, as
much as we can receive and enjoy, as a pledge for the enjoyment of the perfect eternal
goods. We enjoy a portion of the dowry, and not the whole dowry. And as St. John
Chrysostom says: [The Lord Christ, having made with us a (matrimonial) contract,
sets for me a dowry, not of money but of blood. This dowry is the pledge for the
goods: that Eyes have not seen, nor ear heard, nor have entered into the heart of
man (1 Corinthians 2:9). He sets the following things as my dowry: Eternity, the
praise of angels, salvation from death, freedom from sin, inheritance of the great
kingdom, righteousness, sanctification, salvation from present evils, discovery of
future blessings. How great is my dowry! He came and took me, and set my dowry,
saying: I am giving you My riches. Have you lost the Paradise? I shall give it back to
you. But I shall not give you the whole dowry here. Why? So as to give it to you when
you get to the royal position. Have you come to Me? No, it was I Who came to you,
not to leave you where you are, but to take you back with Me. So, do not ask me for
the dowry, while you are here in this life, but be filled with hope and faith!2]
The Holy Spirit comes to us, as though on 10 camels, to offer to the Church of
the richness of God, and to draw her continuously toward heaven, to enjoy the
perfection of glory. How strange, that the man came to a well of water, in the evening,
to seek a bride for Isaac. That well is nothing but the waters of baptism, where the
Lord Christ encounters His Church, as His bride. And as Fr. Caesarius of Arles says:
[If the Church had not come to the water of baptism, it would never have been united
with Christ3.] And he also said: [Brethren, look at the servant of Isaac; he encountered
Rebecca by the well; and Rebecca, in turn, had also encountered Isaac by the well
1

J. Mackenzie: Dictionary of the Bible, p. 602.


. 2

Ser. 85.3.

(Gen. 24:62). Christ would never encounter the Church; nor the Church would
encounter Christ, except by the secret of baptism1.]
Origen sees in the well, a reference to the Scripture, where the soul encounters
its Groom, saying: [Rebecca used to go every day to the well to draw water; and there
she encountered Abrahams servant, and got to marry Isaac... Learn to come every day
to the well of the Scripture to draw continuously the water of the Holy Spirit2.] And he
also says: [Do you wish to get engaged to Christ? He sends to you His servant namely His inspired word, without which you can never gain Him, nor get married to
Him3.]
Getting back to Abrahams servant, we find him like his master, trusting that
God would ordain everything; So, as he came to the well, he prayed, surrendering
himself into Gods hands; Then after everything was settled, he again, prayed and
thanked God for the success of his mission (Gen. 24:48). This man, as I said, refers to
the Holy Spirit, that descended upon the Church at the fulfillment of time, to sanctify
it as a holy bride for the Lord Christ. Some look at that man as a symbol of the
apostles, who came to preach among the Gentiles, to offer them as a bride to the Lord,
by the Holy Spirit working in them.

3- AN ENCOUNTER WITH REBECCA


The chief servant in Abrahams house, once finished his talk of faith with God,
the response was fast; as Rebecca, the granddaughter of Nahor, Abrahams brother,
came to the well to draw water. Besides her physical beauty, she was tender in her
speech and great in her generosity; when the stranger asked for a little water from her
pitcher to drink, she quickly let her pitcher down, to give him a drink, and to offer to
give water to his camels as well, even before he asks for that. She noticed how
exhausted he was, so she was eager to serve him, to practice her love of hospitality.
Through that loving spirit, Rebecca set forth from being a girl who lives in a pagan
country, to become a wife for Isaac, and a mother to Jacob, father of all tribes. By love
and meekness, Rebecca had been lifted up to enjoy what never got on her mind nor
came to her dreams.
And the man wondering at her, remained silent so as to know whether the
Lord had made his journey prosperous or not. The man took a golden nose ring
weighing half a sheckel, and two bracelets for her wrists weighing ten sheckels of
gold (Gen. 24:21-22).
Some believe that the word Rebecca is derived from the Hebrew verb
meaning to perplex4, while St. Clement of Alexandria believes that it means the
glory of God5. She was the daughter of Bethuel, meaning man of God, son of
Milcah, meaning queen or counsel. In other words, Rebecca, representing the
Church and bride of Christ the Lord, carries in her the glory of God, and enjoys an
exalted beauty that perplex those who see her. The source of her beauty was that her
father was the man of God, and her mother was the holy counsel. Her beauty was truly
manifested, when she accepted the gifts of her groom: the golden nose-ring and the
two golden bracelets on her wrists.
If gold refers to the spiritual mark or the heavenly nature, the Church,
1

Ser. 85.4.
In Gen. hom 10:2.
3
In Gen. hom 10:2.
4
Strongs Dictionary of the Hebrew.
5
Strom 4:26.
2

receiving the work of God through his ministers, her senses become heavenly, and so
also her hands, to sense nothing but divine things, and to do nothing but what are
related to the kingdom of God.
Fr. Caesarius says: [The golden nose-ring refers to the divine words, and the
golden bracelets, to the good deeds, as works are referred to hands. Let us, brethren,
see how Christ presented these gifts to the Church!1]
Origen says: [Rebeccas beauty was only manifested when Abrahams servant
came to adorn her. Her hands are not to be adorned except by what Isaac sends her.
She wishes to enjoy the golden words and deeds. Yet, she could not enjoy them, nor
be worthy of them, unless she comes to draw water from the well. You, who are
reluctant to come to the well, or to enjoy the golden words of the prophets, how could
you carry the adornments of the teachings and the beauty of life?!2]
When the man asked her whether there is room in her fathers house for them
to lodge, she answered: We have both straw and food enough, and room to lodge,
Then the man bowed down his head and worshipped the Lord (Gen. 24:25-26).
There is nothing to glorify the Lord in our life, like having hearts wide enough
for people, to find food for them and for their camels, and room to lodge and get rest.
Let us say to the whole world: We have both straw and feed enough and room to
lodge. We do not seek anything from the world. We want instead to give fulfillment
and rest to all. What Rebecca, as a representative of the Church of the New Testament,
was, likewise, it was practiced by the apostle Paul as one of its members, saying: O
Corinthians! We have spoken openly to you, our heart is wide open (2 Corinthians
6:11).

4- IN REBECCAS HOUSE
As Laban saw his sister Rebecca, adorned with the nose-ring and the two
bracelets, and heard what happened to her, he hastened to the man to say: Come in, O
blessed of the Lord! Why do you stand outside? For I have prepared the house, and a
place for the camels (Gen. 24:31).
As the man came to the house, and he unloaded the camels, and provided straw
and feed for the camels, and water to wash his feet and the feet of the men who were
with him, and food was set before him to eat, he said: I will not eat until I have told
about my errand.
He began to talk about how the Lord has greatly blessed his master Abraham.
How Sarah, his masters wife bore a son to him in his old age. How his master
commanded him concerning the marriage of his son Isaac. And how God worked with
him when he came to the well and encountered Rebecca. Then, he ended his talk by
saying: Now if you will deal kindly and truly with my master tell me. And if not, tell
me, that I may turn to the right hand or to the left (Gen. 24:49).
Here, we are amazed before the work of God. It was not only Rebecca, but also
her brother Laban who were characterized by tenderness and generosity! He calls
Abrahams servant Blessed of the Lord, and insists on not leaving him outside,
offering him a place in his heart before his house! It is as though God set that amazing
spiritual atmosphere, amid a pagan community, filled with defilement and denials; as
though God set it for the sake of Abraham, the Patriarch, to put his heart at ease, as far
as his son Isaac is concerned; or as though God was preparing Rebecca as a spiritual
wife for Isaac, worthy of motherhood to the whole people of God! Amid the pitch
1
2

Ser. 85:3.
In Gen. hom 10:4.

darkness of that city, and of the whole region, God was preparing a girl to such an
exalted role!
We should not also disregard the role played by the chief servant of Abrahams
house. When he saw how God gave him success by the well, and now, as he was
entering the house, he feared that the niceties of hospitality might distract his attention
from his mission; that is why he insisted on not eating until he had told, about Gods
deeds, and had the familys word concerning his errand; or else to tell him, that he
may turn to the right hand or to the left. He, having been a symbol of the Holy Spirit,
who works in the world to bring on the Church and bride of Christ, always acts
according to a well-defined divine goal, or, having been a symbol of the apostles and
disciples, preaching the Holy Spirit, to gain souls to fellowship in the body of Christ,
His holy bride, do not preoccupy themselves with the human niceties of hospitality,
but seek to realize Gods goal in them. That is why the Lord Christ commended them,
saying, Do not go from house to house (Luke 10:7), and, Greet no one along the
road (Luke 10:4).

5- SUCCESS OF THE MISSION OF THE CHIEF SERVANT OF


ABRAHAMS HOUSE
With every successful step, the man worshipped the Lord, bowing himself to
the earth (Gen. 24:52), offering a thanksgiving sacrifice to God, who arranges
everything with His own hands.
All of them felt that all these things come from the Lord. The servant brought
out jewelry of silver and of gold, and clothing, and gave them to Rebecca (Gen.
24:53). He also gave precious things to her brother and her mother. However, as the
procession was about to move, they said: We will call the young woman and ask her
personally; then they called Rebecca and said to her, Will you go with this man?
And she said, I will go (Gen. 24:57-58).
They believed in freedom of choice. Under no circumstances, a young girl or a
young man should be compelled to marry a particular person! If God respects man,
and sanctifies his free will, we, on our part, should believe in the freedom of our
children, brothers, and sisters, should not compel them to do a thing, but counsel and
support them.
In complete freedom she said, I will go. She submitted to the divine
command, and departed from her family and her household, to hear them blessing her,
saying: Our sister, may you become the mother of thousands, of ten thousands; and
may your descendants possess the gates of those who hate them (Gen. 24:60).
They asked God for their sister, growth and fruition, her descendants to
become thousands and tens of thousands; and asked for them the strength, not to be
destroyed by an enemy, but to possess the gates of those who hate them.
Rebecca then set forth with her much beloved nurse Deborah (see Gen.
35:8), her name meaning a bee, who raised her to become like an active bee, to
collect the nectar of the holy teachings out of every book, to be transformed by God in
her depths into honey that fulfills her life and give her sweetness.

6- REBECCA, WIFE OF ISAAC


Rebecca set forth to go to her Groom Isaac, after having left her kindred and
household; as though she is the Church of the New Testament, that forsook what she
had inherited from the pagan world, to receive the Lord Christ as her Groom. And as
the servant encountered her by the well, Isaac came out to encounter her by the well of

Beer Lahai Roi, as though by the water of baptism.


Isaac went out to meditate in the field in the evening (Gen. 24:63). Some
scholars believe that it was the custom of some Jews to come out in the evening to
pray to God in open air, to meditate in Gods work with them on that day, which is the
custom still followed by many monks in Egypt.
Isaac represented the Lord Christ, who forsook His glories, and set forth to the
field through incarnation, to receive the modest Rebecca who, when seeing Him, she
dismounted from her camel to meet Him, after taking a veil of meekness and shyness,
and covering her face... Thus, Isaac brought Rebecca into his mother Sarahs tent; and
he took her to become his wife, and loved her. So Isaac was comforted after his
mothers death (Gen. 24:67).
Fr. Caesarius comments on that behavior, saying: [Isaac brought Rebecca into
his mother Sarahs tent; and the Lord Christ took the Church and set her in the place
of the Synagogue. Through denial, the Synagogue separated itself from God and died,
while through faith, the Church attached herself to the Lord Christ and received life.
And as the apostle says that through pride, the branches of the olive tree were broken
off (Romans 11:17), to be grafted into the modest wild olive tree. That is why it is
said: He took Rebecca and became his wife, and he loved her, and was comforted
after his mothers death. The Lord Christ took the Church, and loved her deeply, and
was comforted by that love after the death of His mother, namely, the Synagogue. The
denial of the Synagogue saddened Christ, and the faith of the Church gave Him joy1.]

Ser. 85:5.

CHAPTER 25

ABRAHAMS CROSSING OVER


In this chapter, the divine inspiration tells us about the crossing over of Abraham
from this world after marrying Keturah, and giving birth to many children. Yet, if he
gave gifts to each of his other sons, he gave all the inheritance to Isaac; he delivered to
him his hope in salvation, and his enjoyment of the divine covenant. For Isaac, in his turn,
to deliver the same inheritance to his son Jacob.
1- Abrahams marriage to Keturah
2- Abraham breathes his last
3- The genealogy of Ishmael
4- Birth of Esau and Jacob
5- Jacob purchases the birthright

1-6.
7-11.
12-18.
19-26.
27-34.

1- ABRAHAMS MARRIAGE TO KETURAH


Abraham married Keturah after the death of his wife Sarah, and gave birth to
children who became heads of nations. Yet, they did not get what Isaac did. The Scripture
says: Abraham gave gifts to the sons of the concubines which Abraham had; and while
he was still living he sent them eastward, away from Isaac his son, to the country of the
east (Gen. 25:6).
He did not leave his sons of the concubine without gifts, but, while still living, he
sent them away from his son Isaac, who enjoyed all what his father had. He gave him his
living faith, surrendered to him the promises, and provided him with the spirit of hope in
the divine salvation, etc. That is the Churchs tradition that we enjoy as a living
inheritance we live.
Abraham died, yet he did not lose what he got in the Lord, as he delivered it in the
heart of his son Isaac, to carry his same thought, and to harbor the same practical faith in
the Lord. By that, even though Abraham died by flesh, yet he rejoiced for what his son
had received.
I wish we do not become like the children of the concubines, seeking from our
father material gifts. But let us be like Isaac, the son of the promise, to enjoy what is in
our fathers heart, and live our days on earth as children of God, carrying the spiritual
riches, that nobody can take from us.
Going back to Keturah, whom Abraham married in his old age, the word
Keturah according to Origen1, means fragrance, or nice smell; and Abraham
symbolizes the believer, whose body is extinguished, as though practicing the putting of
his members to death (Colossians 3:5). Namely, the carnal lusts are put to death, for the
body to set forth sanctified in the Lord, and carry the fragrance of Christ, to say: For we
are to God the fragrance of Christ among those who are being saved and among those
who are perishing. To the one we are the aroma of death to death, and to the other the
aroma of life to life. And who is sufficient for these things? (2 Corinthians 2:15-16).
Some believe that Abrahams marriage to Keturah, (means fragrance) after
Sarahs death, was a prophecy about the Church of the New Testament, that carries the
1

In Gen. hom 11.

fragrance of the Lord Christ, after the Jews (Sarah) lost their life through their denial of
faith in the Lord Christ, the Savior of the world.

2- ABRAHAM BREATHES HIS LAST


This is the sum of the years of Abrahams life which he lived; one hundred and
seventy-five years. Then Abraham breathed his last and died in a good old age, an old
man and full of years, and was gathered to his people (Gen. 25:7-8).
Although Abraham died, yet he is alive in God; and as Origen says: [Concerning
Abrahams death, we may add what came in the Gospel of the words of the Lord: But
concerning the dead, that they rise, have you not read in the book of Moses, in the
burning bush passage, how God spoke to him, saying, I am the God of Abraham, the
God of Isaac, and the God of Jacob, He is not the God of the dead, but the God of the
living (Mark 12:26-27). For all live in Him (Luke 20:37). We yearn for such a death:
Having died to sins, might live for righteousness (1 Peter 2:24). So, we should
comprehend Abrahams death, that his bosoms get wide enough to embrace all saints,
coming from the four corners of the world, who are carried by the angels to Abrahams
bosom (Luke 16:22)1.] In other words, we can say that death has not abolished Abraham,
our father, but on the contrary, it made his bosoms wider to embrace the souls of saints
along the ages.
Abraham breathed his last, and was gathered to his people, to receive in the Lord
the spirits of his children in faith, and enter with them into Paradise in Jesus Christ our
Lord, after having enjoyed a good old age, an old man full of years. And as St. Jerome
says: [His life was all days with no nights2.]
Abraham was gathered to his people, as his soul set forth to live with his fathers
and ancestors; as his body was buried beside that of his wife Sarah in the cave of
Machpelah, that he purchased from the sons of Heth.
It came to pass, after the death of Abraham, that God blessed his son Isaac. And
Isaac dwelt at Beer Lahai Roi (Gen. 25:11). This is the blessing that Isaac got, that he
dwelt at Beer Lahai Roi-(the well of vision); and as Origen says: [Isaac was worthy to
remain in a state of vision, and to dwell there. We also, if we become illuminated by the
mercy of God, we can comprehend some of the visions, and enjoy the radiation of our
Lord in our minds. Then, we can say that we spent a day at the well of vision. If I can
acquire something from the divine Scripture, according to the Spirit, and not to the letter,
I can then say, that I spent few days at the well of vision. I cannot comprehend the whole
divine Scripture, yet, at least, I persist on listening to its words, and, in His law, I
meditate day and night (Psalm 1:2). I never stop studying it, and contemplating in its
meanings, praying to God, to grant me the blessing to be able to comprehend it; as He is
the Grantor of prudence to man. By that, I can say, that I also, dwell at the well of vision.
On the contrary, he, who does not listen to the words of God in His Church, and comes to
Church only on feasts, does not dwell at the well of vision, and does not drink from its
water. Therefore, hasten and strive to gain the blessing of our Lord, to be worthy of
dwelling at the well of vision; to have your eyes opened to behold that well, and to get
from it, a fountain of water springing up into everlasting life (John 4:14). Let me show
1
2

In Gen. hom 11:3.


On Ps. hom 21.

you who never separates himself from the well of vision: the apostle Paul, who says, We
all... behold... the glory of our Lord (2 Corinthians 3:18). You also, if you continually
get into the depth of the vision, seek what is for your benefit, and persistently meditate in
it. You will definitely get the Lords blessing, and will dwell at the well of vision. Jesus
will encounter you on the road, to make you say: Did not our heart burn within us while
He talked with us on the road, and while He opened the Scriptures to us?! (Luke 24:32).
God cares for those who meditate in His Law day and night1.]

3- THE GENEALOGY OF ISHMAEL


Ishmael begot twelve sons who became princes of tribes and peoples, according to
Gods promise to Abraham (Gen. 17:20). God did not forget Ishmael and his children,
although he did not enjoy what Isaac got: from whose seed the Lord Christ incarnated. He
mentions the genealogy of Ishmael, as the Lord comes to embrace all nations and peoples
and makes them one in Him.

4- THE BIRTH OF ESAU AND JACOB


The Holy Bible tells us that Isaac got married to Rebecca when he was 40 years
old. She was the daughter of Bethuel the Aramite. As she was barren, Isaac pleaded with
the Lord for her, and the Lord granted his plea, and Rebecca conceived after 20 years of
marriage. The twins struggled together within her, and she said: If all is well, why am I
this way (Gen. 25:22). They jostled each other so intensely, to cause the mother much
pain and worry for their life and hers. She meant to say: If that is the way between the
twins, what is the need for such pregnancy, that deprived her life of all taste?!
The struggle between Esau and Jacob, that began while still in the womb, and
seemed as though unable to accommodate both of them, continued and became more
intense as they grew up, and increased between their descendants: Israel and Edom. Some
Fathers see in that struggle, a portrait of the continuous struggle between evil and good
within the womb of the Church. Fr. Caesarius says: [Good souls wish to overcome evil,
but the wicked are always keen on destroying the righteous. Members in the Church, who
belong to Esau, are those who tend to possess the earthly, love and lust for the earth, and
put all hope in it. Likewise, members who wish to minister to the Lord, targeting worldly
dignity, or to enjoy material benefit, all belong to Esau, namely to earthly happiness2.]
As Rebecca suffered the intense pain, she went to inquire of the Lord (Gen.
25:22), namely, she dedicated more time to praying, probably in her secret place, asking
the Lord to give her peace, and to reveal the matter to her. Origen believes that the word
went, does not imply an actual material movement, saying: [Where did Rebecca go to
inquire of the Lord? Is not He present everywhere? Doesnt he, Himself, say: Do I not
fill the heaven and the earth? (Jeremiah 23:24) I do not think she went anywhere, but
rather crossed over from a kind of life to another, from a kind of work to another; from
what is good to what is better; from what is important to what is more so, and from
sanctification to higher sanctification3.] In other words, if we want God to listen to us, let
us go to inquire of the Lord, by setting forth to better life and behaving according to His
pleasure.
1

In Gen. 11:3.
Ser. 86:2.
3
In Gen. hom 12:2.
2

The Lord said to her: Two nations are in your womb, two people shall be
separated from your body. One people shall be stronger than the other, and the older
shall serve the younger (Gen. 25:23).
By that, the Lord revealed to her the mystery of that struggle, as she carried inside
her two peoples, one would originate from the younger child Jacob - yet would become
more superior spiritually, and a master to his brother. The secret behind that superiority,
was receiving the promise of God, and enjoying the divine blessing; Out of him prophets
will come, and of his descendants the Word of God will incarnate.
The older was carnally the firstborn, yet because of the corruption of his heart, he
would lose his firstborn status and his blessing. The younger, because of his strife and
spiritual longing, would, through faith, enjoy the spiritual birthright, and the blessing.
Some Church Fathers see in that divine phrase a reference to the Church of the
New Testament, that, if compared to the Jews, as far as knowledge of God is concerned,
is considered the younger, as it came to know Him at the end of times, yet it turned out to
become spiritually stronger, confiscated the birthright of the Spirit, and took away the
prophecies, the covenants, the divine promises, and the heavenly laws to her childrens
account. And as Fr. Caesarius says: [The older and more ancient people are the Jews,
who now serve the younger people, namely the Christians; having carried for them the
divine law in the world to teach the nations1.] St. Augustine says: [You are Jacob, the
younger people, who is served by the older people2.] [This is now realized, brethren, as
the Jews are serving us as carriers of our briefcase. We study, while they carry our
Scriptures for us3.]
Origen presents to us the same line of thought, beside another symbolic
interpretation that touches our inner life; seeing every soul as though a Rebecca,
carrying deep inside her two peoples: A people of virtues struggling another of evils,
saying: [As from out of the heart proceed evil thoughts, murders, adulteries,
fornications, thefts, false witness, and blasphemies (Matthew 15:19); as well as
idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions,
dissensions, heresies (Galatians 5:20). There you are! You see how huge are the wicked
people in us. Yet we are qualified to utter together with the saints: So we have been in
your sight, O Lord. We have been with child, we have been in pain. We have, as it were,
brought forth wind. We have not accomplished any deliverance on earth (Isaiah 26:1718). There is also another people in us, a spiritual generation, As the fruit of the Spirit is
love, joy, peace, long-suffering, kindness, goodness, faithfulness (Galatians 5:22); It is a
small people, compared to the other one. The wicked are always far more numerous than
the righteous; virtue is more than evil. Yet, if we become analogue to Rebecca, and we
have Isaac, namely the Word of God, (our Groom), a people would be stronger than
another, and the older would serve the younger; the flesh would serve the Spirit; and evil
would retreat before virtue4.]
We go back to Rebecca: When her days were fulfilled, for her to give birth,
indeed there were twins in her womb. And the first came out red. He was like a hairy
1

Ser. 86:3.
On Ps. 81.
3
On Ps. 41.
4
In Gen. hom 12:3.
2

garment all over; so they called his name Esau. Afterward his brother came out, and his
hand took hold of Esaus heel; so his name was called Jacob. Isaac was sixty years old
when she bore them (Gen. 25:25-26).
The first was called Esau, meaning hairy or rough, as his body was covered with
hair; while the second was called Jacob, as his hand was taking hold of his brothers heel;
He remained, all his life chasing him, to take away from him the birthright and the
blessing.
These two children were symbols for the carnal and the spiritual man: the first was
hairy, a reference to bond with the flesh; also called Edom, a word derived from the
Arabic word for blood, as he was red in color. He lived as a violent hunter, fond of
shedding blood, a character inherited by his descendants the Edomites. Jacob, on the
other hand was a symbol of the spiritual man, who chase others for the sake of acquiring
eternities. He was, as described by St. Jerome, [a wrestler and a striver for spirituals1.]
Esau, man of the wilderness, a skillful hunter, while Jacob, was a mild man,
dwelling in tents (Gen. 25:27). Isaac loved Esau because he ate of his game, but Rebecca
found in Jacob, a meek man with whom she was more comfortable.

5- JACOB PURCHASES THE BIRTHRIGHT


Esau appeared a carnal man, as he sell his birthright to his brother Jacob, for a
plate of red stew; therefore his name was called Edom. His lack of caring was
demonstrated in his saying: Look, I am about to die, so what profit shall this birthright
be to me? (Gen. 25: 32); on which the Holy Bible commented by saying: Esau despised
his birthright (Gen. 25:34). Jacob, although he made use of his brothers weariness, to
bargain with him for birthright, yet, as a spiritual man, he did not sell the plate of stew for
a material price, but to acquire the birthright. If Esau represented someone who did not
care for spiritual graces and eternal glories, for the sake of food and bodily lusts, Jacob,
on the other hand, represented someone who loved the spirituals.
A son with birthright, used to represent the head of the family, who inherits from
his father the right to Priesthood, being the one to offer sacrifices on behalf of the
family. That is why, from Jacobs seed, came the tribe of Levi who were assigned the
priestly role.
St. Augustine comments on the fall of Esau, that what he did was not particularly
for the sake of a plate of stew, but because of his non-caring nature, saying: [It is to teach
us that the fault does not lie in the creation of God, but rather in the stubborn rebellion
and shameful lust; The first man did not earn death because of pig meat, but for a fruit
(Gen. 3:6); and it was not because of a meal of birds, but for a plate of stew, that Esau sell
his birthright2.]
If we enjoy birthright through our union with God in His Firstborn Son, I wish we
do not take that easily, for the sake of food or carnal lusts; but we should rather sell
everything to acquire the Firstborn in our life.

CHAPTERS 21-27
GODS DEALINGS WITH ISAAC
1
2

On Ps. hom 7.
In Ioan. tr 73:1.

If God had been apparent in Abrahams life as the father of believers, and in
Sarahs life as their mother, their son Isaac inherited that legacy, as he carried in his heart
the faith of his parents, as a living tradition, that he lived all his days, then delivered it to
his son Jacob (Israel).
In our studies of the previous chapters, we realized the dealings of God with Isaac,
who was the fruit of a divine promise:
1- Isaac, the son of promise, as the source of his parents joy
(Gen. 21).
2- Isaac, the son of obedience, a burnt offering to God
(Gen. 22).
3- God chooses Rebecca a sanctified wife and comfort for Isaac (Gen. 23).
4- Rebecca gives birth to Esau and Jacob (Two nations)
(Gen. 25).
5- Isaac sojourns as a stranger in Gerar, and re-digs wells of water
(Gen.
26).
6- Jacob supplants the blessing of his father Isaac

(Gen. 27).

CHAPTER 26

ISAAC SOJOURN AS A STRANGER IN GERAR


As there was a famine in the land, Isaac did not go down to Egypt as his father
Abraham did, but sojourned in Gerar, according to Gods command. And as his father
did, Isaac claimed that Rebecca was his sister, and thus was rebuked by Abimelech,
king of Gerar. As Isaac became very prosperous, the Philistines stopped up his wells,
so he went to the valley of Gerar, and from there to Beersheba, where God appeared to
him and blessed him, and renewed His covenant with his father Abraham; as well as
giving him favor in the sight of the king and the commander of his army.
1- Gods promise to Isaac during the famine
1-6.
2- Isaac claims that Rebecca was his sister 7-11.
3- The Philistines envy Isaac
12-25.
4- Isaac makes a covenant with Abimelech 26-33.
5- Esau takes Hittite wives
34-35.

1- GODS PROMISE TO ISAAC DURING THE FAMINE


Isaac had the same experience that his father Abraham went through: There
was a famine in the land, besides the first famine that was in the days of Abraham
(Gen. 26:1).
There was a famine, yet it was in the land, and not in him, affecting his
land, namely his body, without getting to his depths. And we previously said, the
believer submits with his body his land under the temptation, without touching his
inner life; while when the unbeliever falls in his wholeness underneath affliction, he
loses his inner peace, as well as his hope, and be utterly destroyed.
When famine occurred in the days of Abraham, he went down to Egypt,
without Gods counsel, to face a probable loss of his wife, if it was not for Gods
intervention. Isaac, on the other hand, seems to have sought Gods counsel, who
appeared to him and said: Do not go down to Egypt; dwell in the land of which I
shall tell you. Sojourn in this land, and I will be with you, and bless you; for to you
and your descendants I give all this lands, and I will perform the oath which I swore
to Abraham your father. And I will make your descendants multiply as the stars of
heaven. I will give to your descendants all these lands, and in your seeds all the
nations of the earth shall be blessed (Gen. 26:2-4).
If Abraham did wrong by going down to Egypt during the famine, God
commanded Isaac not to do the same, but to remain in the land of Canaan during a
similar famine, as a sign of his acceptance of Gods promises to his father. He just
moved from Beer Lahai Roi to Gerar, 6 miles south-east of Gaza, where KherbetUm-Gerar is located nowadays. Its name is derived from Garah, meaning a ceramic
pot1.
Obeying the voice of the Lord to remain in Gerar, and not to go down to
Egypt, Isaac enjoyed the appearance of God, and the renewal of the divine covenant.
If, in time of affliction, we listen to the voice of God, we shall, likewise, enjoy His
appearance in us, and the renewal of His covenant with us!

2- ISAAC CLAIM THAT REBECCA WAS HIS SISTER


Isaac harbored the same weakness as his father. Because of his fear lest the
. : : 1

men of the place should kill him for Rebecca, because she was beautiful to behold, he
claimed that she was his sister. But this time, Abimalech, who was most probably
another one than Abimalech of Abrahams days-as we said, (Abimalech) was a title of
the kings of Gerar, and not a name-looked through a window, and saw, and there was
Isaac showing endearment to Rebecca his wife. So he called Isaac and nobly rebuked
him, then charged all his people, saying, He who touches this man or his wife shall
surely be put to death (Gen. 26:11). The Scripture in being keen on revealing the
weaknesses of such righteous people, like Abraham and Isaac, means to warn us
against every weakness or sin, and to persuade us not to judge anyone. Obviously
every believer, whatever his spiritual status be, has his weaknesses. On the other side,
it shows the good points, even in pagans, like Abimelech, who feared lest one of his
people would fall into sin with Isaacs wife, and would have brought guilt on the
whole people (Gen. 26:10). That would teach us not to despise anyone, even if he is a
pagan.

3- THE PHILISTINES ENVY ISAAC


Then Isaac sowed in that land (Barley, according to the Septuagint Version),
and reaped in the same year a hundredfold, and the Lord blessed him. The man began
to prosper, and continued prospering until he became very prosperous; for he had
possessions of flocks and possessions of herds and a great number of servants. So the
Philistines envied him (Gen. 26:12-14).
If Isaac, in his weakness, did wrong, yet God sent to him a pagan king to
rebuke him. But that did not keep God from blessing him, or realizing His covenants
with him. Sowing Barley - according to the Septuagint Version - he reaped a
hundredfold, beside possessions of flocks, herds, and a great number of servants, that
caused the inhabitants of that region to envy and fear him.
Origen comments on his sowing of Barley, that this refers to the Law, or the
easy commandments, that are presented to the spiritually poor, while wheat, on the
other hand, refers to the Gospel presented to the spiritually mature, saying: [Why did
Isaac sow barley? and why did the Lord bless him as he did? Why did he prosper
greatly? Barley is usually the food of animals and servants laboring on the fields.
Isaac prepared wheat for the spiritually perfect, and Barley for the beginners; as it
is written, O Lord, You preserve man and beast (Psalm 36:7)... Our Lord, the
Perfect Isaac, presents perfection wheat to the apostles and disciples, while
presenting simple and easy teachings Barley to the multitude.. Do you want a proof
that He presents Barley as food for the beginners? It came in the Gospel, that he fed
the multitude twice; in the first time He presented to them the beginners, Barley
loaves (John 6:9); then as they made progress, he fed them Wheat loaves (Matthew
15:34)1.] May we receive, as spiritually mature, wheat loaves, or else, let us, as
beginners, receive barley loaves, from the hands of the true Isaac!
Sowing barley, Isaac reaped in that year a hundredfold, prospered, and
continued prospering, until he became very prosperous. And as Origen says: [If
barley refers to the Law, the true Isaac has been small through the Law; then grew
greater and greater through the prophecies. Through the Law, our knowledge of Christ
has been as though through a mirror; but the prophets revealed Him, to be far greater.
Now, as we remove the straw from the barley, namely, remove its literality, the
spiritual Law is revealed (Romans 7:14); to reveal the greatness of the true Isaac. In
1

In Gen. hom 12:5.

other word, through the barley, Isaac grew greater and appeared richer, by our
acquiring the Law, after removing its straw, namely, its literality, and entering into its
spirit and depths1.
Origen2 has another comment on the barley loaves that revealed the greatness
and riches of Isaac; If the undivided loaves have not fulfilled anybody, yet, when he
divided them and ordered them to be distributed among the multitude, thousands of
them were fulfilled, and fragments remained. So, as we present the words of the
Scripture to the whole world, after removing the letter from them, to let them enjoy
their depths, all will be fulfilled, and much will remain to be gathered up, so that
nothing is lost (John 6:12).
Before that greatness and riches, that came from sowing the barley, the enemy
grew envious, and stopped up all the wells dug in the days of Abraham, and filled
them with dirt. Abimelech said unto Isaac go away from us; for you are much
mightier than we (Gen. 26:16).
Origen comments on how Isaac dug again the wells of water which they had
dug in the days of Abraham his father, for the Philistines have stopped them up after
the death of Abraham (Gen. 26:18), saying: [While the Philistine despised the water
and loved the land, we see Isaac, on the other hand, loving the water, digging again the
old wells, and new ones as well. Let us contemplate in Isaac, who had given Himself
for us (Ephesians 5:2). He (hidden in the Person of Christ) came to the valley of
Gerar, meaning the wall (Ephesians 2:14). Jesus Christ came to break down the wall
of division, namely the sin that divides us from God; that separates us from spiritual
virtues; to make both one (Ephesians 2:4); carrying the lost sheep on His shoulders
over the mountains, to join them to the ninety-nine that were not lost (Luke 15:6;
Matthew 28:12). This Isaac, our Savior, as He comes to the valley of Gerar, He wishes
first to dig again the wells of water, that were dug in the time of His father; namely, to
reveal the wells of the Law and the prophets, that were stopped up by the Philistines...
Who are they, who fill the wells with dirt? They are actually those who present the
Law with an earthly, carnal way of thinking, getting away from the mysterious
spiritual riches. They did not drink, and hindered others from drinking. Hear what
Isaac, our Savior the Lord Jesus Christ says in the Gospel: Woe to you lawyers! For
you have taken away the key of knowledge. You did not enter in, yourselves, and those
who were entering in, you hindered (Luke 11:52)3.]
The Lord Christ dug, by His ministers the ancient wells, as he revealed the
secrets of the law and the proclamations of the prophets, giving us deep spiritual
concepts, that were corrupted by lovers of the killing letter. The Master did not stop at
that, but dug for us, by His apostles and disciples, new wells, despite the opposition of
the evil one, who tries to stop up every spiritual well. Origen says: [Isaac and his
servants dug new wells. Matthew, Mark, Luke, John, Peter, James, Jude, and the
apostle Paul, dug the new wells of the New Testament, despite the opposition of those
who set their mind on earthly things (Philippians 3: 19)4.]
The Scripture tells us of the digging of three wells. The first one was called by
Isaacs servants Esek, because the herdsmen of Gerar quarreled with them over it.
The second well, they called Sitneh, for the same reason. And the third one they
1

In Gen. hom 12:5.


In Gen. hom 12:5.
3
In Gen. hom 13:2.
4
In Gen. hom 13:2.
2

dug, they called Rehoboth, namely roomy and spacious, because they did not
quarrel over it. It is in the region known today as valley of Raheba, located 19 miles
south-west of Beersheba. Origen sees in that third well a reference to faith in the
secret of the Holy Trinity, in which the kingdom of heaven was proclaimed to
embrace the whole world, saying: [After that, Isaac dug a third well he called
Rehoboth, saying, The Lord has made room for us and we shall be fruitful in the
land (Gen. 26:22). Indeed, Isaacs name became great in the whole world, as he
filled us with the knowledge of the Holy Trinity. Previously, God was only known in
Judah, and in Israel (Psalm 76:1). But now Their line has gone out through all the
earth, and their word to the end of the world (Psalm 19:4). The servants of Isaac
covered all the world, and dug the wells, revealing the material of life to all; as is
commanded by the Lord: Go therefore and make disciples of all the nations,
baptizing them in the name of the Father and of the Son, and of the Holy Spirit
(Matthew 28:19); as The earth is the Lords, and all its fullness (Psalm 24:1)1.]

4. ISAAC MAKES A COVENANT WITH ABIMELECH


Abimelech had previously requested a covenant with Abraham, saying to him,
God is with you in all that you do (Gen. 21:22); and now Abimelech - not
necessarily the same king - makes a covenant with his son Isaac. He came to him
accompanied by two of his officers: his friend Ahuzzath, meaning reign, and
Phicol, commander of his army, saying: We have certainly seen that the Lord is
with you. So we said, Let there now be an oath between us, between you and us; and
let us make a covenant with you. That you will do us no harm, since we have not
touched you, and since we have done nothing to you but good, and have sent you
away in peace. You are now the blessed of the Lord (Gen. 26:28-29).
If the prosperity of Isaac had caused fear and envy among the inhabitants of the
region, yet, as they saw in it the work of God, they became witnesses of the truth, so
they called Isaac the blessed of the Lord, and requested a covenant with him. How
marvelous, for the believer to have a testimonial from those outside, to realize that he
is the man of the Lord, and to feel that the Lords dignity is surrounding him.
If the success of the believer would cause envy at first, yet it would eventually
turn to grace in the eyes of all!
Isaac overcoming their fear with love; He made them a feast, and they ate and
drank.
Origen sees in Abimelech, who sometimes hates Isaac (Gen. 26:27), and
another time seeks reconciliation with him, a symbol of the philosophy of this world;
at some stage it contradicts faith, and at another stage responds to it: [If philosophy is
not contradicting Gods Law all the way, it could not always be in accordance with
it2.] Origen gives examples for that, saying that certain philosophers agree with the
Law, and even with the Gospel, in proclaiming the presence of the One God, who
created and ordained everything by His divine word; but they contradict us in faith, in
their belief in the eternity of the world, counting matter as sharing God in His eternity.
Abimelech and his two companions Ahuzzath his friend and Phichol, the
commander of the army, the three of them - according to Origen, refer to the three
branches of philosophy: the Logic, namely the philosophy that is set upon the mind
alone (Abimelech), the philosophy that is set upon the power of nature (Ahuzzath),
1
2

In Gen. hom 13:3.


In Gen. hom 14:3.

and the ethical and behaviorist philosophy (Phichol). These three branches, despite
their drawbacks, yet, if sanctified, they would submit to faith, quoting: We have
certainly seen that the Lord is with you... Let there now be an oath between us... and
let us make a covenant with you.
Origen also sees in these three strangers, who came to make a covenant and
reconciliation with Isaac, a symbol of the three wise men who came from the East to
the newborn Jesus, saying: We have seen His star in the East and have come to
worship Him (Matthew 2:2).
The feast that Isaac made for them, and the reconciliation he offered them,
refer to the faith, wide enough to absorb every philosophy and every thought on
Christs account; It likewise refers to Christ receiving the wise men, as a symbol of
the Church of the Gentiles. His hospitality to the three men, probably refers to that of
the Lord to all nations and peoples, descendants of Shem, Ham, and Japheth, namely
to all humanity.

5- ESAU TAKES HITTITE WIVES


Esau took two Hittite wives, who were grief in mind, for Isaac and Rebecca
(Gen. 26:34-35). He had been unwise in uniting with two pagan women, who
corrupted his relationship with his parents, and deprived him and his descendants of
peace.

CHAPTER 27

ISAAC BLESSES JACOB


Isaac confiscated the birthright from his brother Esau, for the price of a meal of
stew; and now, his mother plotted for him to confiscate as well, his father Isaacs
blessing instead of Esau.
1- Isaac calls Esau
1-4.
2- Rebecca supports Jacob
5-25.
3- Jacob gets his fathers blessing
26-29.
4- Esau deprived of his fathers blessing 30-40.
5- Esau holds a grudge against his brother 41-46.

1- ISAAC CALLS ESAU


Now it came to pass when Isaac was old and his eyes were so dim that he
could not see, then he called Esau his older son and said to him, My son, and he
answered him, Here I am. And he said, Behold now, I am old, I do not know the day
of my death. Now therefore, please take your weapons, your quiver and your bow, and
go out to the field and hunt game for me. And make me savory food, such as I love,
and bring it to me that I may eat, that my soul may bless you before I die (Gen. 27:14).
Isaac had previously found out that he The older shall serve the younger
(Gen. 25:23), he heard how, for a meal of stew, Esau had disgracefully sold his
birthrights, being frivolous concerning them; and he foresaw how Esau would take
two pagan wives, to be a grief of mind to his parents. Yet he called him to eat from his
game, to bless him before he dies; and to let him inherit the blessing he got from his
father Abraham. Was Isaac motivated by his human fatherly emotions, or he
unknowingly undertook a prophetic task?!
If we blame Rebecca for interfering in a human way, to let her beloved son
Jacob get the blessing instead of his brother Esau, even if in that, was to be a
realization of the divine decree that the older shall serve the younger, yet we can not
help noticing the weakness of Isaac, in his wish to bless Esau, despite his knowledge
of that divine proclamation. St. Jerome presents to us a concise symbolic
interpretation, quoted from the writings of St. Hippolytus, revealing in it the symbolic
prophetic work, that this chapter carried, proclaiming the Messianic era, which we
may summarize as follows: Isaac, in his call to his son Esau, to bless him as his eyes
grew dim with old age, refers to the heavenly Father, who called, at the fulfillment of
time, the Jewish people, being the firstborn, yearning to grant them the biblical
blessing, and let them enjoy the eternal salvation, to reign together with the Lord
Christ, and to keep the new Sabbath. As to Rebecca, she refers to the Holy Spirit who,
knowing that the older shall serve the younger, she cared for the congregation of the
Gentiles (the younger son) to get the biblical blessing instead of the Jews, who
rejected faith in the Messiah, the Savior. If the kid of the goats refers to the salvation
of sinners, the two choice kids, offered by Jacob as food for his father, refer to some
of the Jews joining with the Gentiles. Rebecca let her son Jacob put on the clothes of
his older brother, as reference to men of the New Testament who acquired, by the
Holy Spirit, the Scriptures and drew from the Jews the Law, the covenants, and the
prophecies that were their clothes which they took off by their denial of Jesus Christ.
As to the skins of kids of the goats that Rebecca put on Jacobs hands and on the
smooth parts of his neck, they refer to the sin that the Lord Christ carried on our
3

behalf, although not his sins, as He is Holy One. The food that he presented is the
unique sacrifice that brings pleasure to the Fathers heart, through which the Church
was granted His blessing, while Esau (the Jews) got the curse because of his denial.
Jacobs escape to Haran out of his brothers face was a symbol of the setting forth of
faith to strangers, namely the Gentiles, having been opposed by the Jews.
Through this concept of the Fathers, we can comprehend the true mystery of
the call to Esau to get the blessing, to be violated by Jacob, through a plot by his
mother Rebecca.

2-REBECCA SUPPORTS JACOB


Rebecca heard what her husband Isaac said to Esau, and now in her love for
her son Jacob, she told him all what happened. It is strange that neither she nor Jacob
ever felt any remorse for what they did; and even Isaac never rebuked them for their
behavior, after discovering their deceit, but confirmed his blessing for Jacob. He
probably realized that they were right, although they used an unethical way.
St. Augustine1 believes that the Scripture intended to clarify that Jacobs
behavior was not out of shrewdness or deceit, but it was in faith and innocence of
heart; as it was previously proclaimed that Esau was a skilled hunter, a man of the
field, but Jacob was a mild man, dwelling in tents (Gen. 25:27). According to the
Greek text, the word mild came as faultless or simple; that is why he was worthy
of the blessing.
It was expected from Rebecca, as a prudent mother and a loving wife, to be
loyal to Isaac, opening her heart to remind him of the divine voice concerning the
blessing of the younger son. Yet God used, even her weakness, for the good, even
though she tasted the bitter results of her impulsive conduct.
Rebecca mastered her role perfectly: she prepared for Isaac his favorable meal,
she enticed Jacob to wear his brothers clothes, bearing his smell, and to put the skins
of kids of the goats on Jacobs hands and on the smooth part of his neck. This is how,
through taste, smell, and touch, Isaac was convinced that it was his elder son and
blessed him. Concerning the clothes, some scholars believe that Esau, being the
firstborn, had a priestly garment to put on in the days of his fathers old age, to offer
the sacrifices on behalf of the family. As for the skin put on Jacobs arms neck,
according to St. Augustine, it referred to him, carrying the sins of others2.
There is no doubt, that Jacob here, represents the Lord Christ, the Head of the
Church, who offered his life as a sacrifice of love, a heavenly food, that brings
pleasure to the heart of God the Father. He puts on our clothes and garments, carried
our sins, to receive, in our name, and for our benefit, the eternal glory, and the
pleasure of His heavenly Father.
Isaac said: The voice is Jacobs voice, but the hands are the hands of Esau
(Gen. 26: 22), and he blessed him! It is a living portrait of the Lord Christ: His voice
is that of the Son, the Only-begotten. Yet, His hands are ours, as he carried our nature
in Him! Although being the righteous Jacob, yet He, as Esau, carried our weaknesses
and our sins!

3- JACOB GETS HIS FATHERS BLESSING


Then his father Isaac said to him, Come near now and kiss me, my son, and
he came near and kissed him; and he smelled the smell of his clothing, and blessed
1
2

City of God 16:37.


City of God 16:37.

him and said, Surely the smell of my son is like the smell of a field which the Lord
had blessed. Therefore, may God give you of the dew of heaven, of the fatness of the
earth, and plenty of grain and wine. Let people serve you, and nations bow down to
you. Be master over your brethren, and let your mothers sons bow down to you.
Cursed be everyone who curses you; and blessed be those who bless you (Gen.
26:26-29).
Isaac ate and drank wine and asked his son to approach and kiss him the kiss
of love and respect, to get the fatherly blessing, through the abundance of fulfillment
in Isaacs life, and the good reputation he carried all his days.
He smelled his clothes, as Esaus valuable clothes were in the midst of delicate
fragrance that stimulated in him the smell of the fields with their delightful flowers
and fruits. So he began his blessing by saying: The smell of my son is like the smell of
a field which the Lord had blessed, praying God to give him of the dew of heaven,
that transforms the barren land into a Paradise, of the fatness of the earth, namely its
fertility, and plenty of grain and wine, a sign of fulfillment and joy. He prayed for him
as well, to let nations be subjected to him, and his brethren to bow down before him.
Here, St. Irenaeus says that we should interpret this blessing literally, but accept the
symbols spiritually, that are realized through the blessings of the New Testament. He
explains this blessing as such:
[If somebody does not understand these things, as referring to the designated
kingdom (the Messianic), he will fall into contradiction as did the Jews, who were
utterly confused: It was not just, that the nations have not served Jacob during his life;
but he, himself, after receiving the blessing, left his home, and served his uncle Laban
the Syrian, for the duration of 20 years (Gen. 31:41). Not only he did not become a
master to his brother, but he bent and bowed before Esau, his brother, upon his return,
from Mesopotamia, to his fathers house, presenting him with many gifts (Gen. 33:3).
Add to all this the manner in which he inherited plenty of grain and wine here, he who
immigrated to Egypt because of the famine that befell the land where he dwelt; and
submitted himself to Pharaoh who ruled Egypt at that time?!1] Therefore, we should
not take that blessing on a literal basis; as it was spiritually realized by the coming of
Christ the Lord, when Jacob - namely, the Church enjoyed the spiritual kingdom.
According to St. Augustine, [The blessing of Jacob is the proclamation of Christ to
all nations, which is realized now... Isaac is the Law and the prophecy. Even through
the mouth of the Jews, the blessing of Christ was proclaimed through the prophecy,
through someone who did not know or comprehend it. The world is like a field full of
the sweet fragrance of Christ; His blessing is like the dew of heaven, namely the rain
of divine words; The fertility of the earth is the gathering together of nations. His
blessing is the abundance of grain and wine, namely, the multitudes that partake of the
bread and wine, through the sacrament of His body and blood. Nations minister to
Him, and princes bow down before Him. He is the Master of His brethren, for He
reigns over the Jews. The children of the Father worship Him - those who are the sons
of Abraham according to faith, as He is, according to the flesh, a descendant of
Abraham. Cursed be everyone who curses Him, and blessed be those who bless
Him2.]
In our Lord Jesus Christ, each one of us becomes Jacob, who hears the blessing
from his fathers mouth as such: Surely, the smell of my son is like the smell of a field
1
2

Adv. hear. 33:3.


City of God 16:37.

which the Lord had blessed. May God give you of the dew of heaven, of the fatness of
the earth, and plenty of grain and wine... Be master over your brethren. Indeed in
Jesus Christ, our heart becomes like a field, like a Paradise, that smells of fragrance
that brings pleasure to the heart of the Groom, to say: I have come to my garden, my
sister, my spouse. I have gathered my myrrh with my spice. I have eaten my
honeycomb with my honey. I have drunk my wine with my milk. Eat, O friends! Drink,
yes, drink deeply O beloved ones! (Song 5:1). St. Gregory of Nyssa says in his
interpretation of the Book of the Song of Songs: [He comes to His garden... and
gathers its spices, mixed with the fruits of its virtues; He then talks about His
enjoyment of the feast, saying to His spouse: I have come to My garden, My sister,
My spouse1.]
What is the dew of heaven, but the sanctification of the soul, that becomes like
a heaven carrying the grace of God, as dew used by the Holy Spirit to irrigate plenty of
land; the fertility of the earth refers to the fertility of the body, sanctified by the Holy
Spirit, to have all its energies, feelings, and capabilities, working in harmony with the
dew of heaven. The abundance of grain reveals the fulfillment of the soul, by its
Groom, the bread coming down from heaven, and that of wine, refers to the
abundance of the inner spiritual joy. Finally, enjoyment of authority, refers to the
status of the spiritual man, as a king of authority, and a master who, if he says to this
thought to come, it would come; and if he says to that though to go, it would go. He
would have authority by the Lord over his thoughts, as well as over his senses and his
depths!

4- ESAU DEPRIVED OF HIS FATHERS BLESSING


Some people may probably wonder: Where had Esau gone wrong, to be
deprived of the blessing usurped by his brother, through a plot from their mother,
Rebecca? Did he not cry with an exceedingly great and bitter cry, when he heard his
father telling him how his brother stole the blessing when he asked his father to bless
him as well? That can be answered by saying, that Esau has been negligent with what
he already had - the birthright so, as result, he lost the blessing. This, and his whole
conduct, deprived him from getting the blessing.
Esaus exceedingly great and bitter cry, means that he, according to the
apostle, sought the blessing diligently with tears (Heb. 12:17), but he did not seek it
with a spiritual concept. He sought it for worldly blessings, proved by his request to
get a blessing as well, saying to his father: Have you not reserved a blessing for
me? (Gen. 27:36). It is one blessing only, through which he would enjoy Christ the
Lord coming from his seed. So how could this blessing belong to two brothers?!

5- ESAU HOLDS A GRUDGE AGAINST HIS BROTHER


Despite his grudge against his brother, we cannot deny Esaus noble reaction.
He refused to kill his brother for the sake of his fathers old age. He expected a quick
death for his father, without anticipating that he was to live for a long time afterwards.
Perhaps Rebecca feared to inform Isaac about Esaus grudge against Jacob, so,
she asked him to instruct Jacob to depart to Haran to marry from there, instead of
taking a wife of the daughters of Heth, as his brother Esau did. Thus, she found a way
for Jacob to get his fathers blessing before fleeing from his brothers face.
Finally, as a result of her plot, and after deceiving her man, Rebecca was
deprived from her beloved son Jacob. However, St. Ambrose sees in Rebeccas last
1

Ser. 10.

action a kind of wisdom, her natural motherly instincts prevailed, in order to spare
Esau from anger, and avoid missing him together with his brother Jacob, he said: [The
good counsels prevail over the natural feelings1.]

Duties of the Clergy 1:24.

CHAPTERS 25-50
GODS DEALINGS WITH JACOB
1. God presence had been manifested in the life of Abraham and Sarah. And their
son Isaac received Gods blessings to them, and enjoyed their hope in salvation.
The Lord Himself came to Isaac, to confirm His promises to his father Abraham...
Now Jacob receives, in his turn, the blessings of his parents Isaac and Rebecca,
namely Gods blessing to them, to live, carrying on their faith, and enjoying their
hope, striving all the days of his sojourn on earth for the sake of the Lord.
1- Jacob the wrestler in his mothers womb
(Gen. 25).
2- Jacob supplants his fathers blessing
(Gen. 27).
3- Jacob and the open heaven
(Gen. 28).
4- Jacob labors for his uncle Laban
(Gen. 29-30).
5- God blesses Jacobs uncle
(Gen. 31).
6- Jacob wrestles with the Angel
(Gen. 32).
7- Jacob overcomes Esau with love
(Gen. 33).
8- Shechem violates Dinah, Jacobs daughter
(Gen. 34).
9- Jacob returns to Bethel
(Gen. 35).
10- Jacob and his beloved son Joseph
(Gen. 37-50).

CHAPTER 28

JACOB AND THE OPEN HEAVEN


Having blessed his son Jacob, Isaac - by Rebeccas request - instructed Jacob
to go to his uncle Laban, to take one of his daughters as wife, to support him in his
way of faith, and to refrain from marrying from the daughters of Heth, as his brother
Esau did. On his way, he dreamt that heaven was open, and saw a ladder set up on
earth, and its top reached to heaven, and there the angels of God were ascending and
descending on it, and the Lord stood above it. Jacob rose early in the morning, and
took the stone that he had put at his head, and poured oil on top of it, to set it as a
pillar in Gods house.
1- Isaacs commandment to his son Jacob
2- Esau marries the daughter of Ishmael
3- The heavenly ladder
4- Jacob and the house of God

1-5.
6-9.
10-15.
16-22.

1- ISAACS COMMANDMENT TO HIS SON JACOB


If Rebecca asked Jacob to flee from the face of his brother Esau until his anger
vanished, she, together with her husband Isaac were convinced that Jacob was the heir
of the blessing, in whom the promise would be realized. That is why, in her talk with
him, she was sure of his eventual return to the land of Canaan (Gen. 27:44-45) to
inherit the land of promise.
Isaac also made that clear in his saying to Jacob: May God Almighty give you
the blessing of Abraham; to you and your descendants with you, that you may inherit
the land in which you are a stranger, which God gave to Abraham (Gen. 28:4).
Indeed, Isaac could have sent one of his servants to bring a wife for Jacob, as
Abraham did for him, but because of Esaus anger towards his brother, Isaac and
Rebecca preferred to send Jacob off to his uncle Laban, to stay with him a few days.
These few days extended about 40 years, during which Rebecca died and did not see
her son Jacob.
Isaac blessed his son Jacob before leaving to his uncle Laban who is described
in the Holy Bible as the brother of Rebecca, the mother of Jacob and Esau (Gen.
28:5). Here, Rebecca was called the mother of Jacob, counting him as a firstborn,
who would enjoy the blessings of Abraham.

2- ESAU MARRIES THE DAUGHTER OF ISHMAEL


When Esau saw how his brother got the birthright and the blessing, that was
confirmed by sending him to Padan Aram to marry one of his uncles daughters, and
felt that his own marriage to two of the pagan daughters of Heth, had deprived him of
much. He intended, for the sake of pacifying his parents, to marry a third wife,
Mahalath, daughter of Ishmael, son of Abraham, and sister of Nebajoth.

3- THE HEAVENLY LADDER


And now, having fled before the face of his brother Esau, deprived of the
compassion and care of his parents, on his way, when the sun has set, he found
himself alone and prone to many dangers. Amid that affliction, Jacob lay down to
sleep, putting his head on one of the stones of that place. Then he dreamed of a ladder
set up on the earth, and its top reached to heaven, something he could never had seen,
as he was dwelling in his tent, spoiled and cared for by his mother, with soft pillows

under his head! Amid affliction and deprivation, there comes God to respond to any
need, and to give in much more abundance than we ask for. And as St. Jerome says:
[The stone under Jacobs head is Christ, as he, who never had a stone under his head,
have one now, at the time he fled before his oppressor. When he was in his fathers
house, comfortable according to the flesh, he did not enjoy such a stone under his
head. He forsook his home, and became poor and lonely, with nothing in his
possession except a cane, to find in the same evening a stone to put under his head;
and to find comfort through a vision he saw1.]
If the stone is the Lord Christ, we would never enjoy heavenly visions and
exalted divine knowledge, as long as we live spoiled, leaning on others.
Fr. Caesarius of Arles2 believes that Jacob refers to Christ. And his father
Isaac, who commanded him to forsake the girls of the region, refers to God the Father
Who lets His Son forsake the Jewish Synagogue, to head far away to acquire the
Church of the Gentiles as His bride. That was realized when the two apostles, Paul
and Barnabas, said to the Jews: It was necessary that the word of God should be
spoken to you first; but since you reject it, and judge yourselves unworthy of
everlasting life, behold, we turn to the Gentiles (Acts 13:46).
Fr. Caesarius also sees in that stone, a symbol of the Lord Christ, on whom
the Church is established, anointed for the work of salvation. While the Lord Christ
appeared on the top of the ladder, in the height of heaven, being the heavenly, there
He is under Jacobs head as the Cornerstone, on which the Church is set through His
incarnation. St. Augustine speaks of that stone saying: [In that stone, we comprehend
Christ... put at his head, being the Head of the Church (1 Corinthians 11:3); then that
stone was anointed, as Christ was so called, as He is the Anointed3.]
The ladder seen by Jacob is the cross of our Lord Jesus Christ, through which,
by faith we are lifted up to enjoy heaven itself; and through their denial, the Jews
descend down to Hades. And as St. Jerome says: [I believe that the cross of the
Savior is the ladder seen by Jacob. On that ladder, the angels were seen ascending and
descending. On that ladder, namely on the cross, the Jews were descending, and the
Gentiles were ascending4.] And he also says: [He saw angels ascending, as he saw
Paul ascending; and angels descending, as he saw Judas the traitor falling down. He
saw saints ascending from earth to heaven, as he saw also angels descending, namely
the devil and all his hosts, falling down from heaven5.]
As we behold the ladder, we should not find it difficult to ascend through it, as
the Lord is there on its top, to support us and to lift us up. And as St. Jerome says:
[Do not look at the steps, but lift your eyes up to where the Lord is6.]
St. Jerome encourages us to ascend without stopping, saying: [If one of us is
standing on the first step, let him not despair to reach the second one. And who stands
on the second, let him not lose hope of reaching the third. How happy have been the
martyrs, many of whom were worthy of ascending to the ultimate steps, to the top
itself. We, who are living in the world, cannot ascend all the steps, from the bottom to
the top, at one time. Yet, I wish we do not stop at the first step, but it is appropriate for

On Ps. hom 46.


Ser. 83:2.
3
On Ps. 45.
4
On Ps. hom 21.
5
On Ps. hom 41.
6
On Ps. hom 41.
2

us to strive ascending higher steps1.] And he says as well: [The lesson we learn from
that ladder, is that it is not fit for the sinner to despair of salvation, nor for the
righteous to relax in peace concerning his virtue2.]
Fr. Caesarius interprets the timing of that vision on the way, by saying: [Why
did that vision happen on the way, before Jacob acquires his wife? Because our Lord,
the true Jacob, first bowed on the ladder, namely the cross, before shaping the Church
for Himself. He did that as He presented her with His blood, as a dowry for His
kingdom3.]

4- JACOB AND THE HOUSE OF GOD


In our study of the Church as the house of God, we spoke of Bethel4, having
having been the first house of God, set by man, after he enjoyed the opened heaven,
and saw the ladder, set up on earth, and its top reaching to heaven, and saw the angels
of God ascending and descending on it; and heard God, who was standing on its top
saying to him, I am with you. Jacob awoke from his sleep and said: Surely the
Lord is in this place!... How awesome is this place!... This is none other than the
house of God, and this is the gate of heaven!... Then he took that he had put at his
head, set it up as a pillar, and poured oil on top of it, and he called the name of that
place Bethel, namely, (the house of God) (Gen. 28 16-19).
God intended to present to the sacred congregation, through their father Jacob,
two facts of faith, which are: His presence with them, and the opening of heaven to
those on earth. As to His presence with His people, we find Gods confirmation I am
with you, at a time when Jacob found no one to support him. As to the opening of
heaven to those on earth, the reconciliation has been realized through the true ladder,
and the Church became the house of God, and the dwelling place of His angels. And
as St. John Chrysostom says: [God sends angels to mankind, to lead them to the
heavenly. Here, heaven is set on earth; in order that heaven is committed to accept the
earthly5.]
We have previously dealt with the Church Bethel, and its relationship with
the sacred congregation and heaven6.

On Ps. hom 41.


Ep. 132:5.
3
Ser. 87:3.
4
Church, House of God, P 20-22.
5
Sunday Sermons of the Great Frs. Vol. 1, p. 113.
2

CHAPTER 29

JACOBS MARRIAGE
TO LEAH AND RACHEL
Having enjoyed Gods peace through the ladder, Jacob hastened to Padan
Aram; and there, he met Rachel by the well of water. And after laboring for his uncle
Laban, he married his two daughters Leah and Rachel.
1- An encounter with Rachel
2- Jacob serves his uncle Laban
3- His marriage to Leah and Rachel
4- The sons of Leah

1-14.
15-20.
21-30.
31-55.

1- AN ENCOUNTER WITH RACHEL


So Jacob went on his journey, and came to the land of the people of the
east (Gen. 29:1). The vision he saw motivated him to hasten, with peace of heart, on
his way to where his uncle dwelt in Padan Aram, east of Canaan. It is as though our
eyes are opened to the heavenly, and our internal ears enjoying Gods promises, that
He is with us. We hasten on our way, not to marry Lea or Rachel, but to unite with
God in our Lord Jesus Christ. And he looked, and saw a well in the field; and
behold, there were three flocks of sheep lying by it; for out of that well they watered
the flocks. A large stone was on the wells mouth (Gen. 29:2).
The three flocks of sheep, lying by the well, were waiting for someone to roll
the large stone that covered the wells mouth, for all to be watered. Jacob is the type
of the Lord Christ, Who came to the world to acquire the true Rachel - the Church of
the New Testament - as His bride. He came to the field, namely to the world, where
there was a well, that was the closed up baptismal font, that was in need of Jacob to
roll the large stone from its mouth, and to reveal its mystery through His coming into
it. The three flocks lying by the well, anticipating its water, and waiting for someone
to roll the stone for them, are three groups, lying on the hope of salvation, these are:
Fathers preceding the Mosaic law, like Abel, Enoch, Abraham, Jacob, and Joseph,
together with those who followed their faith; then men of the Mosaic Law, who
anticipated the Savior Messiah through the symbols and commandments, to be
followed by the prophets, whose eyes were opened to behold the true Jacob coming in
the spirit of prophecy. In other words, these three flocks, that lied by the well, waiting
for the Messiah, were: The natural Law, the Mosaic Law with its symbols, and the
prophecies. All sat by the well, inviting humanity to enjoy the water of baptism, to
gain sonship to God, and to enter into the heavenly kingdom. They are, however,
unable to present them. They are pointing their finger toward the kingdom,
anticipating the coming of the Savior, the hope of all nations, the heavenly Groom!
Now while he was speaking with them (the shepherds), Rachel came with her
fathers sheep... When Jacob saw Rachel,... he rolled the stone from the wells mouth,
and watered the flock of Laban, his mothers brother. Then Jacob kissed Rachel, and
lifted up his voice and wept; then he told Rachel that he was her fathers relative, and
that he was Rebeccas son. So she ran and told her father... Laban ran to meet him,...
and told him, Surely you are my bone and flesh. And he stayed with him for a
month (Gen. 29:9-14).
Jacobs talk to the shepherds when the stone was on the mouth of the well,
refers to that of the Word of God to the men of the Old Testament, in various ways,

through events, symbols, and prophecies, until the time was ripe, for the Church of the
New Testament, to come. Christ came forward and rolled the stone from the mouth of
the well, presenting the Church with His Holy divine sacraments. Rolling of the stone
also reminds us of what happened the day of His resurrection, when He was risen,
while the stone was still on the mouth of the grave; But He sent His angel to roll the
stone, in order to let us drink from the water of His resurrection, through being buried
with Him, and also risen with Him; As said by the apostle: Buried with Him in
baptism, in which you also were raised with Him through faith in the working of God,
who raised Him from the dead (Colossians 2:12).
Jacob kissed Rachel, lifted up his voice and wept. What kiss was that, but that
of practical love, Jesus manifested when He cried out on the cross, as He delivered
Himself for the Churchs sake. That kiss that Rachel yearns for, saying: Let him kiss
me with the kisses of his mouth - for your love is better than wine (Songs 1:2). As to
telling her that he is a relative of her father, that refers to His revelation of His
relationship to us through the cross, as when we were reconciled, we became the sons
of His heavenly Father! We entered with the Lord Christ into a relationship through
the grace of His cross!
Jacob stayed with Laban for a month; as it was the custom at that time to give
hospitality for a maximum of one month, after which the guest is to be treated as one
of the family, sharing with them their regular daily life, including work, although he
earns a wage for it.
In short, Jacob encounter with Rachel, was on a level different from that with
the shepherds who were sitting by the well, in the following various aspects:

He encountered with her, after lifting up the shadows and symbols, to enter with
her into the perfection of truth.

He encountered with her by the water, to enter with her into a relationship
through the sacrament of Baptism; and to enjoy sonship to God.

He kissed her, lifted up his voice and wept; the kiss of the cross, namely, that of
practical love, in which He delivered Himself for her sake.

As He proclaimed Himself to her, she accepted Him, and entered with Him into
her fathers house.

He stayed for a month in her fathers house, a sign of our fellowship with Him
all days of our life, until He enters with us into His heavens.

2- JACOB SERVES HIS UNCLE


Then Laban said to Jacob, Because you are my relative, should you
therefore serve me for nothing? Tell me what should your wages be... He said, I will
serve you seven years for Rachel your younger daughter. So Jacob served seven
years for Rachel, and they seemed but a few days to him, because of the love he had
for her (Gen. 29:15-20)
Jacob could have passed the first month as a guest, doing only very simple
work; but as a man of strife, he gave all his energy, that Laban considered him
indispensable. When asked about his wages, he asked to marry his younger daughter
Rachel. Jacob represented the Lord Christ who descended to the world as a guest,
although He is its Creator; and persisted on working in the world for the sake of the
younger daughter Rachel, namely, the Church of the New Testament, to acquire her as
a bride for Himself.
4

If Leah means faulty or blemished, probably because of her weak or


delicate eyes, and Rachel means a she-goat; the true Jacob, the Lamb of God, seeks
Rachel, the she-goat, sanctified by the blood of the Lamb; while Leah has lost her
beauty, because of her weak inner eyes or of her spiritual insight.
It was said of the years that Jacob served for Rachel that they seemed but a
few days to him, because of the love he had for her (Gen. 29:20). And as St. Jerome
says: [With love nothing is difficult; Labor is easy to who longs for it1.]
If, for the sake of his marriage to Rachel, Jacob worked for seven years, that
seemed as though few days, then worked for extra seven years; how much, it is fit for
us to offer, for the sake of our enjoyment of the kingdom of heaven, and our union
with our Lord Christ?

3- JACOBS MARRIAGE TO LEAH AND RACHEL


Having completed his seven years service, Jacob demanded that Rachel be
given him as his wife, as his days are fulfilled, according to his uncles promise.
Laban made a feast, and in the evening he brought his daughter Leah to Jacob, and
gave her Zilpah as her maid. In the morning, when he discovered his uncles deceit,
Laban apologized saying: It must not be done in our country, to give the younger
before the firstborn. Fulfill her week, and we will give you this one also for the service
which you will serve with me still another seven years (Gen. 29:26-27).
If Jacob had deceived his father Isaac in his old age, getting his blessing
instead of Esau, even though that was with good intention and for a spiritual goal,
then, he was to be treated by the same measure he treated his father. So he was
deceived by his uncle concerning Rachel, then deceived by his sons concerning
Joseph; and passed most of his life with a bitter soul.
Deceit was not a difficult task, as the bride, all along her wedding feast, used
to be covered with a thick red veil, and in the darkness of the evening, it was not easy
to recognize her
Anyhow, what occurred concerning Jacobs marriage carried a prophetic
symbolic significance. And as said by Fr. Caesarius of Arles: [These two women to
which Jacob was married, refer to the two peoples: Leah refer to the Jews, and Rachel
to the Gentiles, with Christ, as a Cornerstone, connecting the two peoples, as two
walls from different directions. In Him they found eternal peace, according to the
words of the apostle: For He Himself is our peace, who had made both one
(Ephesians 2:14)2.] It is to be noted that Christ the Lord came from the tribe of Judah,
born by Leah (Gen. 29:35), as the Lord Christ came incarnated from among the Jewish
nation.
The Law, forbidding marriage to two sisters, was not yet delivered (Leviticus
18:18), and Jacob was not seeking polygamy, having come from his fathers house to
marry only one wife. And in his service to Laban, he expected to be given just one
wife. As to clinging to maids, this was not out of carnal lust, but for need of children,
as the world at that time was sparsely populated, in relation to its size.

4- THE CHILDREN OF LEAH


It was not without reason, that God, seeing that Leah was unloved, He opened
her womb, to bear to Jacob Reuben, Simeon, Levi, then Judah, before she stopped
bearing. God gave Leah the privilege to be loved by her husband for the sake of her
1

Ep. 22:40.

Ser. 88:2.

children. From another aspect, Leah, represented the Jews, who were fertile, as far as
knowledge of God was concerned. From them came the patriarchs, the prophets, the
priesthood, etc. As to Rachel, she represented the Gentiles, who were before, barren,
with no spiritual fruit, because of paganism.
From Leah came Reuben, the firstborn. The Jews were, in the eyes of the Lord,
the firstborn, until the Gentiles took away from them the spiritual birthright. Also
from her, came Levi, (the Priests), and also Judah, as the Lord Christ came from the
Jews. Then she stopped bearing children, as the Jews rejected Christ the Lord, who
came of the tribe of Judah, there was a ceasing of spiritual bearing. It seems that Jacob
temporarily deserted her, before she resumed bearing, in probable reference to the
expected return of the Jews from their denial of Christ the Lord, and their anticipated
acceptance of Christian faith in the end of time.

CHAPTER 30

A STRUGGLE IN JACOBS LIFE


If Jacob struggled with his twin brother Esau while still in their mothers
womb (Gen. 25:22), all his life has been a continuous series of struggles. He struggled
with Esau, and supplanted him of his birthright and blessing. And now, in that land far
from home, he lives in a family atmosphere, filled with struggle in between his two
wives, Leah and Rachel, besides, struggling with their father concerning his wages.
1- A struggle between Leah and Rachel
2- Jacob demands his wages

1-24.
25-43.

1- A STRUGGLE BETWEEN LEAH AND RACHEL


Leah, having been with weak eyes, older than Rachel, and of less beauty, God
granted her children to bring her the love of her husband Jacob (Gen. 29:31). This
made Rachel jealous of her sister, who said to Jacob: Give me children, or else I die
(Gen. 30:1). Jacobs soul was very bitter, as he longed to satisfy Rachel whom he
loved; and now, she is asking for something he cannot provide. So, angrily he said to
her: Am I in the place of God, who has withheld from you the fruit of the womb?
(Gen. 30:2) And when she gave Jacob her maid Bilhah to have children by her, he got
himself into more continuous struggles, between Leah and Rachel. Each of them
wanted to have more children than her sister. The causes of that struggle were:
(1) The two wives probably heard from Jacob, much about Gods promises to
Abraham, Isaac, and Jacob, and about what their descendants would enjoy, of the
inheritance of the land of promise, and of the blessing of the coming of the Messiah of
their descendants; The struggle was based on the longing of each of them, for the
divine promises to be fulfilled by her children.
(2) As far as Leah is concerned, Lea felt that she was unloved, believed that
Jacob, her man, was her right alone, and that Rachel supplanted her of his heart;
She assumed that bearing him many children would probably open up his heart. That
was apparent when Rachel asked Leah to give her of the (mandrakes), brought from
the field by her son Reuben (Gen. 30:14); Lea answered her: Is it a small matter that
you have taken away my husband? Would you take away my sons mandrakes also?
(Gen. 30:15) This shows that Leah felt that Rachel had supplanted her of her husband;
beside the probability that Jacob temporarily deserted her, which is why she accepted
to give away her sons mandrakes to Rachel, for the price of spending one night with
Jacob (Gen. 30:15). As to this mandrakes that Reuben found in the field, and brought
to his mother, (Gen. 30:14); it is a plant called apple of the genie or apple of love;
also called Jerboa; apple-like in shape, and believed by the common people at that
time, to bring about a husbands love to his wife.
(3) Rachel, on her part, has been jealous of her sister, who bore four sons
to Jacob, while she was barren. God allowed for the barrenness of Rachel, to open
Jacobs heart to Leah; and to be a symbol of the Church of the New Testament,
coming from the Gentiles, who were previously with no spiritual fruit; then was
granted children; the Holy Bible says: Then God remembered Rachel, and God
listened to her and opened her womb. And she conceived and bore a son, and said,
God has taken away my reproach. So she called his name Joseph, and said, The
Lord shall add to me another son (Gen. 30:22-24).
She became a symbol of the Church of the New Testament, that gave birth to

Joseph, meaning growth or addition; as it continuously seeks a life of growth,


and longs for persistent fruition.
Amid that bitter struggle between Leah and Rachel, Jacobs soul had been
surely bitter, trying to satisfy both of them. By that, he realized the bitterness
previously felt by his brother Esau, amid their struggle for the birthright and blessing.
Here, we cannot disregard the faults committed by Rachel during her struggle,
until she bore Joseph; these were:
a- Rachel fell into despair, instead of placing her hope on God; and
demanded from her man what is solely the right of God, saying to him: Give me
children, or else I die (Gen. 30:1), as though she is telling him: Give me children, or
else I would be counted as dead.. Of what use is your love for me, when I am
childless, without a heir?
b- Rachel went so far to compel her husband to get her children by her
maid, opening to herself a new range of struggle with her sister Leah, as well as with
her own maid.
c- She restored faulty common beliefs, assuming that eating these
mandrakes would let her keep her husbands love, probably because she feared
that he would desert her if she grew old without bearing children!
Finally, it seems that she eventually placed her hope on God, as the human
ways she resorted to, outside faith, have all come to no avail. Then, God opened up
her womb, and granted her a son she called Joseph, meaning growth or addition,
in belief of God, who continuously gives.
In the following table we find the names of Jacobs sons, and the meanings of
their names:

Mother

Leah
Leah
Leah
Leah
Belhah
Belhah

Son

Meaning
Reason of giving him this name
Son of vision. The Lord looked on my affliction (29:32)
Listener
The Lord heard that I am unloved (29:33)

Reuben
Simeon
Levi
Attached to me. My husband will become attached to me (29:34)
Judah confess
I will praise the Lord (29:35)
Dan

To judge

Naphtali Spacious

Zilpah

Gad

Zilpah

God has judged Rachels case (30:6)


The Lord let Lea prevail (30:8)

Consistent

Lea wrestled with her sister (30:11)

Asher

Happy

Lea became happy (30:13)

Leah

Issachar

Reward

God has given me my hire (30:18)

Leah

Zebulun Dwelling

Now my husband will dwell with me(30:20)

Rachel

Joseph

To add

The Lord shall add to me another son (30:24)

Rachel

Benjamin

the right
His mother called him Ben-Oni (son of my
hand of the pain) and his father called him
Lord
Benjamin(30:18)

The descendants of Jacob began with Reuben, the firstborn according to the
flesh, in whom it was proclaimed that God saw our affliction, so He granted us fruit;
and would keep granting us until we enjoy Benjamin; namely, through pain, we
should reach up to Gods right hand, in fellowship of eternal glory.
The following are comments of some Fathers on that issue:
(1) The succession here came according to age seniority; starting with the
firstborn according to the flesh, and ended with Benjamin, the youngest. But in the
Book of Revelation, it came in the following order: The sons of Leah, followed by
those of Rachel; then the sons of the two maids, without reference to their seniority. It
is as though God intended to confirm that the divine glories are not given according to
seniority of age, but according to spiritual growth, and to actual union with God1.
(2) Some Fathers noticed that the twelve sons had only one sister Dinah, by
Leah (Gen. 30:21); or, at least, there is no reference in the Scripture to any other. If
male sons refer to the fruit of the spirit, the daughter refers to that of the flesh.
Because of Dinah, the only daughter, Jacob and his sons got into a conflict with the
people of Shechem (Gen. 34); as though the flesh, if not controlled and sanctified,
would corrupt the peace of the spirit, and would let it lose its increasing fruit.

2- JACOB DEMANDS HIS WAGES


As soon as Rachel gave birth to her son Joseph, a kind of family stability
began to appear in between the two sisters; Lea felt secure because of her many sons,
and Rachel began to feel less jealous. Then, Jacob started to think of going back to the
land of Canaan, saying to his uncle Laban: Send me away, that I may go to my own
place and to my country. Give me my wives and my children, for whom I have served
you, and let me go; for you know my service which I have done to you (Gen. 30:2526). These words came to carry, firm but tender admonishment at the same time. He
spent 14 years serving for marrying his two wives; then 6 years of service, for nothing
more than his mere sustenance and that of his wives and children. And now, as he is
coming out, with his two wives, sons, and a daughter, he possesses no flocks of sheep.
Laban realizing how God blessed his household because of Jacob, said to him:
Please stay, if I have found favor in your eyes, for I have learned by experience that
the Lord has blessed me for your sake... Name me your wages, and I will give you
(Gen. 30:27-28).
Here, Jacob asked Laban to give him every speckled sheep (the white spots on
their skin are about equal to the black), every spotted sheep (black, with some white
spots), and every black one; beside all the speckled and spotted among the
goats...These kinds of sheep and goats were rare in the East. So he chose the few and
left for his uncle the many.
After executing that agreement, Laban gave his flocks into the hands of his
sons; and put three days journey (about 40 miles) between his flocks and those of
Jacob (Gen. 30:36). This reveals the extent of wealth that Laban reached, to have to
isolate the two flocks by such a distance. He, who did not possess more than a small
flock, that his daughter Rachel used to shepherd, in the day Jacob came to their land.
In order for Jacob to get rich, he had to put three days journey between himself
and his uncle. As we said before, the three days refer to the fellowship of resurrection

.-15 1

of our Lord Christ, raised from the dead after three days1; For God to grant him the
blessing, he should practice the life of resurrection, namely the new life in Jesus
Christ, of which Laban is deprived.
Jacob took for himself rods of green poplar and of the almond and chestnut
trees, peeled white strips in them, and exposed the white which was in the rods; the
rods he had peeled, he set before the flocks in the gutters, in the watering troughs
where the flocks came to drink, so that they should conceive when they came to drink.
And it came to pass, whenever the stronger livestock conceived, that Jacob placed the
rods before the eyes of the livestock in the gutters. But when the flocks were feeble,
he did not put them in; So the feebler were Labans and the stronger Jacobs.
Although he used such shrewdness, yet his true richness had been the blessing
of the Lord.
Let us get away from the love of the world, attach ourselves to the Lord, risen
from the dead, to be like Jacob, who set forth, a three days journey, to be aid of him:
Thus the man became exceedingly prosperous, and had large flocks, female and male
servants, and camels and donkeys (Gen. 30: 43)
By the new life for us in Jesus Christ, we will have spiritual prosperity and
abundance, through the sanctification of our senses, emotions, capacities, and all our
energies, for the sake of His kingdom.

Cf. our Commentary on Gen. 22:4.

CHAPTER 31

RETURN TO CANAAN
If Jacob refers to Christ the Lord, He embraces the Church of the New
Testament (Rachel), with her children, and the Church of the Old Testament (Lea),
with her children, and carries all of them to the heavenly Canaan. But the pagan
Laban, representing the devil, does not accept this celestial procession, so he sets forth
with his hosts to hinder it, but completely fails.
1- Escape of Jacob
2- Laban pursues the procession
3- Laban (the devil) seeks what is his in us
4- Making a covenant
5- Departure of the two parties

121.
2225.
2642.
4354.
55.

1- ESCAPE OF JACOB
Labans sons felt that Jacob has taken away all that was their fathers, and
acquired all his wealth (Gen. 31:1), something that changed the countenance of Laban
toward Jacob. At that time The Lord said to Jacob, Return to the land of your
fathers and to your kindred, and I will be with you (Gen. 31:3).
Jacobs heart was surely attached to the land of Canaan, being the land
promised by God to Abraham and his descendants. He wanted to get married to
Rachel, then return to inherit. But 7 years have passed, followed by 7 years more, and
now, he is there for twenty years; he had to set forth from Haran; He had already
gotten the beloved wife, children, numerous sheep and cattle, besides servants and
maids. So How can he depart? The Lord spoke to him in the language of facts,
allowing for the change of attitude of Laban and his sons against him, in order to let
him feel his position as a stranger, and wish to depart. The Lord also spoke to him in a
vision in a dream, and ordered him to depart (Gen. 31:12-13). Jacob realized that what
he faces in his life, are not a matter of coincidence, but through divine ordainment, so
as to fulfill Gods will in him. If the behavior of Laban and his sons was through
jealousy and evil spirit, yet Jacob felt that all occurred at the right time. We learn from
this that everything in our lives are for the good, if we surrender our life in His hands;
something that was felt by the apostle Paul who says: All things work together for
good to those who love God (Romans 8:28).
So Jacob sent and called Rachel and Lea to the field, to his flock, so that
seeing the extent of his wealth, they would listen to his counsel, and set forth with him
together with their children. He revealed to them how the countenance of their father
became unfavorable toward him. He reminded them of how he, with all might had
served their father; yet he has deceived him and changed his wages many times,.and of
how the Lord has taken away the livestock of their father, and given them to him. And
finally, how the Lord commanded him to return to the land of his fathers, to which he
is committed to obey. It seems from his talk to them, that they were aware of the
dream he had, on his escape from the face of his brother, and how he anointed the
pillar, and made a vow (Gen. 31:13) It is as though, by his previous talks with his
wives, he had prepared their hearts and minds for what was to come, to respond to his
talk, saying: Whatever God has said to you, do it (Gen. 31:16).
We can say that the submission of Rachel and Lea to Jacob, and their position
against their father, have been a result of their realization of the continuous dealings of
God with their man, their understanding of his anticipation of Gods blessing and his
3

yearning to return, in order to enjoy His promise, and to fulfill his vow in Bethel. So
the last talk came to respond to an inner thought that filled their minds. In other
words, Jacob has succeeded in gaining his family on Gods account, and in preparing
their lives to submit with joy to Him.
Rachel and Lea felt that their father treated them as strangers; that instead of
giving them of what was his, he sold them for the services of their honest husband all
those years. So they encouraged Jacob to depart Then Jacob rose and set his sons
and his wives on camels, and he carried away all his livestock and all his possessions
which he had gained in Padan Aram, to go to his father Isaac in the land of Canaan...
So he fled with all he had. He arose and crossed the river, and headed toward the
mountains of Gilead (Gen. 31:17-21).
If Jacob is the type of Christ the Lord, Who came to our land, as though to
Haran, and took us away from the ancient father (to those who once gave him the
chance to be so), namely from the devil - Laban, the Pagan -, He acquired us as His
bride, either if we were from the Gentiles as Rachel, or from the Jews as Lea.
Consequently, to carry us together with our children, namely, the fruits of the Spirit,
and our sheep, namely, the fruits of the sanctified flesh. Besides all that He acquired in
us, through sanctifying our senses, thoughts, capacities, and energies; to set forth with
us from our land, from Padan Aram to cross, not the River of Euphrates as Jacob did,
but the water of the Holy Baptism. Thus, heading, not toward Isaac, but toward the
bosom of God the Father, to be with Him in His heavens eternally! This is our new
Jacob, who came to us, and would never rest, until He sets forth with us to where His
heavenly glories are. He would carry us, yet, not against our will, but according to it,
as Rachel and Lea did with Jacob.
Let us likewise share the feelings of these two wives. Let us say as they once
said that their ancient father, representing the devil, has treated them as strangers, and
sold them, having confiscated their lives, freedom, and glories. And now, there the
devil is deceiving us to captivate us in his kingdom. Let us escape, together with
Jacob, away from his authority; and set forth by the Holy Spirit, crossing the water of
Baptism, to enter to our new Father, the Holy heavenly Father, to enjoy His
inheritance, instead of that of our perishable ancient father!

2- LABAN PURSUES THE PROCESSION


If Jacob sets forth escaping from the face of Laban (rescuing his family from
his authority), yet he was leading the procession of the Church, militant and victorious
in Him and with Him. And as said by the apostle Paul: Now thanks be to God who
always leads us in triumph in Christ; and through us diffuses the fragrance of His
knowledge in every place (2 Corinthians 2: 14). That procession, as Fr. Caesarius of
Arles1 says, would infuriate the devil who cannot bear to see Christ the Lord carrying
humanity, but he would pursue it. Thus, if we accept the Lord Christ as a spiritual
Leader, who carries us triumphantly, setting forth with us to His Fathers bosom, the
evil one would never stand still, but would watch our lives, hoping to find in our inner
life anything to hold against us, and to claim us as his, or as his children!
While Laban has gone to shear his sheep, Rachel stole the household idols that
were her fathers (Gen. 31:19) that he kept in or near his tent. Laban did not sense that
Jacob had fled until the third day. (Gen. 31: 22)
Laban - as a representative of the evil one - was shearing his sheep. If the devil
1

Ser. 88:4.

is trying his best to acquire every soul as a spoil for himself; he intends to shear its
wool on the account of his kingdom. He is abusing his followers! Rachel refers to the
Church of the Gentiles, who could steal away his idols from him, to destroy the idols
of her father, which she had worshipped for such a long time before the coming of the
Lord Christ. As to his unawareness of Jacobs flight, before the third day. This refers
to the inability of the evil one to recognize, truly, the secret of the saving work of
Christ the Lord, except by the resurrection of the Lord from the dead (on the third
day). The devil did not realize the triumph of Christ the Lord and His conquest on the
cross, until he knew that He is the Resurrection, the Grantor of life!
Realizing, on the third day that Jacob fled, Laban: took his brothers with him
and pursued him for seven days journey, and he overtook him in the mountains of
Gilead. But God had come to Laban the Syrian in a dream by night, and said to him,
Be careful that you speak to Jacob neither good nor bad (Gen. 31:23-24).
When the devil recognized our procession of triumph, having known Christ the
Lord, as the Grantor of resurrection, instead of retreating, he took his brothers with
him, and pursued us for seven days, as though the enemy uses every available means,
and everyone, to fight against the procession of triumph. And he would persist on
pursuing the individual for seven days, namely, he would fight against us along the
whole week with no rest. He would fight against us as long as we are still in the
world, as long as we are still in the body, he would never rest, in hope of gaining us
for his kingdom, and diverting us from the way of our salvation.
The war or the rivalry was not between Jacob and Laban. For it was not a
personal rivalry, but it was between the kingdom of God, and that of the devil. For this
reason, God Himself intervened in the proper time, and warned Laban against harming
His man Jacob.

3- LABAN (THE DEVIL) SEEKS WHAT IS HIS IN US


Laban rebuked Jacob for carrying away his daughters like captives of war,
and not letting him kiss them or their children, accusing him of stupidity or
foolishness, as he might have sent them away with joy and songs, with timbrel and
harp (Gen. 31:26, 27. It is obvious that Laban would not have allowed Jacob and his
family to depart; he might probably hinder him, as Jacob himself said.
In any case, Labans only question, after proclaiming that he is incapable of
causing Jacob any harm was because of Gods warning to him in a dream, saying:
Why did you steal my gods? (Gen. 31:30). To that, Jacob answered: With whomever
you find your gods, do not let him live. In the presence of our brethren, identify what I
have of yours, and take it with you (Gen. 31:32).
Jacob did not know that Rachel had stolen her fathers gods, and now, she had
taken the household idols, put them in the camels saddle, and sat on them, pretending
that she could not rise before her father, because of her menstruation. As we said
before, Rachel represents the Church coming out from the Gentiles, who used to
worship the idols, which later on she crushed under her feet!
Jacob asked Laban to search his belongings and his familys. And whomever
he finds his gods with, should be put to death. And as Fr. Caesarius of Arles says:
[Let Gods mercies come unto us, and grants us that the enemy would never find in us
anything related to him. Thus, he would be unable to hinder us or to turn us away from
eternal life1.]
1

Ser. 88:4.

Then Jacob was angry and rebuked Laban, saying to him: What is my
trespass? What is my sin, that you have so hotly pursued me?... These twenty years I
have been with you, your ewes and your female goats have not miscarried their
young, and I have not eaten the rams of your flock. That which was torn by beasts I
did not bring to you. I bore the loss of it; you required it from my hand, whether
stolen by day or stolen by night. There I was! In the day the drought consumed me,
and the frost by night; and my sleep departed from my eyes... ; and you have changed
my wages ten times (Gen. 31:38-41).
By that, Jacob proclaimed his honesty all along twenty years in Labans
service, presenting a living portrait, not just of the shepherd of sheep, but of every
man given the responsibility of caring for souls. How should he bear the drought of
the day and the frost of the night; so as not to let any soul of his flock be torn by
beasts, or any heart to be stolen?
I say that these words of Jacob shall remain rebuking every minister in Gods
vineyard. If sheep are so precious in Jacobs eyes, how much so would be every
human soul in ours?
Laban changed the wages of Jacob ten times, namely several times. Yet
Jacobs honesty did not change. Thus, it is fit for us, not to care for wages, whatever
they might be: material or dignity! Let us stay honest for the sake of salvation of all
souls. How beautiful are the words of St. John Chrysostom: [I am a father, filled
with compassion... Hear what the apostle Paul says: My little children for whom I
labor in birth (Galatians 4:19). As every mother screams at the time of her delivery,
so also I do1.]

4- MAKING A COVENANT
Laban wisely asked for a covenant to be made between him and Jacob, his sonin-law, so that none of them would harm the other. Jacob took a stone and set it as a
pillar; and they made a heap of stones, and they ate on the heap for the sake of
reconciliation. That heap of stones that would be a witness of the covenant they made
was called Jegar Sahadutha, in Syrian, by Laban, but Jacob called it Galeed, in
Hebrew. Both names meaning heap of testimony; and also called in Hebrew
Mizpah, meaning watch tower, as though God would be watching over them.
If Jacob and Laban have set a pillar and a heap of stones, as a covenant of
reconciliation, and ate there, as a sign of peace, in fact, they shared one bread as well
as one blood. That pillar refers to the cross of our Lord Jesus Christ, lifted up on the
Mount of Calvary, offering His body and blood as a sacrifice of love for our sake. The
Lord Christ reconciled us with His Father, in His body delivered for us, and offered as
exalted food of love, capable of lifting us up to a union with God the Father, through
abiding in Him! The cross would eternally remain, with the Lords holy body and
blood, a testimonial of truth to that reconciliation, and a sign of the new covenant that
we got, and we call it the New Testament (Matthew 26:28; Luke 22:20; 1
Corinthians 11:25). That covenant we accept and to it we commit ourselves, and as
said by the apostle Paul: Of how much worse punishment, do you suppose, will he be
thought worthy, who has trampled the Son of God underfoot, counted the blood of the
covenant by which he was sanctified a common thing, and insulted the Spirit of
grace? (Hebrew 10:29)2.
1

In Hebr., hom 23:9.


. :

5- DEPARTURE OF THE TWO PARTIES


Early in the morning Laban arose, and kissed his sons and daughters and
blessed them. Then Laban departed and returned to his place (Gen. 31:55)
At the end of that situation, Laban returned to his place, and Jacob went on his
way. Laban had put his heart in Haran, while Jacob put his in the land of promise!
And God gave each of them his hearts request. Whoever puts his heart in dust, will
hear the divine voice, saying: For dust you are, and to dust you shall return (Gen.
3:19). While whoever puts his heart in heaven, will hear the divine voice, saying: For
a heaven you are, and to heaven you shall return. He gives us according to what the
heart lusts for, and to wherever it sets forth. If it falls down to things of the world, our
life transforms into worldly corruption; and if it sets forth toward heaven, it
transforms to heavenly!

CHAPTER 32

PREPARING FOR
THE ENCOUNTER WITH ESAU
If Jacob got much confused, and feared his encounter with Esau, yet God
prepared his heart for that encounter by His appearance and warning to his uncle
Laban, to confirm to him that He is his Keeper and the Disposer of his life. And on his
way, God appeared, and allowed Jacob to wrestle with Him, to be granted a new
name, to be carried by the Church of the Old Testament along the ages.
1- Jacob with the angels of God
1-2.
2- Jacob sends messengers to his brother 3-8.
3- Jacob resorts to God, the God of his father
9-12.
4- Jacob sends a present to his brother
13-23.
5- Jacob wrestles with God
24-32.

1- JACOB WITH THE ANGELS OF GOD


So Jacob went on his way, and the angels of God met him. When Jacob saw
them, he said, This is Gods camp, and he called the name of that place,
Mahanaim (Gen. 32:1-2).
While Laban returned with his brothers to the land in which he had put his
heart, Jacob, in turn, set forth with his household and all his possessions toward
Canaan, as though to the heavenly Canaan, the promised land. This is why the angels
of God met him. Jacob represents the Church sojourning on the earth, setting forth
with all its hearts, members, and all its possessions, toward the bosom of the Father,
by the Holy Spirit, through its union with, and abiding in its Head, Jesus Christ. It
walks hidden in its Christ, and supported by His hosts (the angels of God). That was
what Jacob saw, as he said, This is Gods camp.... We are walking in a divine
procession, accompanied by the angels, who desire our salvation.
It seems that the number of angels that Jacob saw, was so huge, that he called
them, Gods camp and called the place Mahanaim, meaning two camps: Jacob
and his household representing an apparent army, while the angels of God supporting
them are representing a divine, unseen army. Origen believes that the Church that
embraces those fearing God, when it convenes, it also includes the angels of God, who
surround them. There would be both a seen Church, another unseen one of angels. All
convene together in Jesus Christ the Cornerstone, who unifies the earthly with the
heavenly, for the Church to become a Mahanaim, namely two camps united
together.

2- JACOB SENDS MESSENGERS TO HIS BROTHER


God taught Jacob two lessons, the first through His appearance to Laban,
approaching with the intention to harm Jacob, but stopped by God. The second was
through the appearance of His angels to him. Yet Jacob, in his human weakness,
feared the wrath of his brother Esau, so he sent messengers to test his feelings toward
him. Esau has been in the land of Seir, the country of Edom, which were two
names of Esau: He was called Seir, namely hairy, as well as Edom, namely red
or bloody (Gen. 25:25). That region, might have been called Seir, because of its
numerous trees that gave it the impression of hair covering the body; and extended
from the Gulf of Aquaba to the Dead Sea, it belonged to the Horites (Gen. 14:6),

then taken over by Esau.


Jacob sent messengers with a message of hope to have favor in his sight,
without seeking the counsel of God, or asking for his support... even though, in his
message, he used the spirit of love and humility, calling his brother lord.
Esau listened to the message. He was very rich, and came to meet his brother
with 400 men with him, something that made Jacob afraid and distressed (Gen. 32:7).
He divided the people that were with him, and the flocks and herds and camels into
two companies, so that in case Esau attacked one of them, the other company would
escape, and thought of sending a present of love, to find favor in the sight of his
brother.
Jacob is not to be blamed for his plan especially that he acted with wisdom and
humility. However, he is to be blamed for not seeking Gods counsel!

3- JACOB RESORTS TO GOD, GOD OF HIS FATHERS


Greatly distressed and afraid of his brother Esau, Jacob resorted to God by
prayers that came strong and effective, having the following criteria:
(1) He speaks with God through a personal relationship, calling Him: God of
my father Abraham, and God of my father Isaac (Gen. 32:9). He does not speak with
God, as a God, isolated from humanity, nor as a lover of mankind in general, but as
His Father, and Father of his family. How wonderful for man to feel that he is on the
level of a personal relationship with God. This was obvious in the life of St.
Augustine, who once said, that he feels that there is nobody else in the world, but God
and himself; God granting him all love, and he responds by presenting God with his
whole heart.
(2) He reminds God of His promises: The Lord who said to me, Return to
your country and your kindred, and I will deal well with you (Gen. 32:9). God is
pleased, when His children insist on the realization of His divine promises, and hold
on to them in the spirit of loving sonship.
(3) In his prayer, he feels weak before Gods exalted and rich love; as though
he shies from asking for more, saying: I am not worthy of the least of all the mercies
and all the truth which you have shown your servant (Gen. 32:10). All what he is
asking for now, is nothing but an extension of enjoyment of the practical riches of
Gods love, which he had already tasted! He is not asking, as though he has some
right, nor asking Him to give him back, for some good he did. But he is asking Him to
give him, as he used to, along all his years, as He was, and still is, rich and generous in
His giving.
(4) Jacob says, I crossed the Jordan with my staff; and now I have become
two companies (Gen. 32:10).
He left his fathers house empty-handed, with no possessions other than the
staff in his hand. And now, he is returning in two great companies. He is, as though,
like a believer, setting forth from the world, carrying in his heart, his staff, namely his
cross, as the source of his strength. Through this divine staff he acquired, he becomes,
in Gods eyes, as two companies, as he is sanctified in his spirit, as well as in his
body, the spirit presenting all its energies, and the body all its senses, sanctified in the
Lord!
Fr. Caesarius sees in Jacob, as he departs with a staff to return in two
companies, a type of Christ the Lord, saying: [Jacob utilized his staff to acquire his

wife; while the Lord Christ carried his cross to save the Church1.]
Finally, having related God to himself and to his family; and after reminding
Him of His divine promises, declaring his right in those promises, not because of
righteousness, but because of the abundant and exceeding riches of Gods love, and
after considering faith in the power of the cross (his staff), he finally asked Him to
deliver him!
May we present our problems, troubles and needs, but only after offering a
sacrifice of thanksgiving to God, and after enjoying an amiable talk with Him, and
bringing to light His amazing deeds with us!

4- JACOB SENDS A PRESENT TO HIS BROTHER


Wisely, Jacob sent to his brother a present of love, to extinguish the flame of
wrath that kindled 20 years ago, seeking his love through 580 heads of sheep, camels,
cows, and colts etc. He sent his present in successively, in order to appease the heart
of his brother.
With the present, he offered humility, commanding the servants who delivered
his presents to say to his brother, if he asks them, Whose are these in front of you?
They are your servant Jacobs. It is a present sent to my lord Esau; and behold, he
also is behind us. For he said, I will appease him with the present that goes before
me, and afterward I will see his face; perhaps he will accept me (Gen. 32:18-20)
May we make peace with all people to gain everyone as a friend through the
matters of this finite world, and with the spirit of humility, that lifts us up in the eyes
of God, of His angels, and also of people!
Finally, Jacob took his two wives, his two maidservants, and his eleven sons,
and crossed over the stream of Jabbock, namely the river of Jabbock, one of the
tributaries of the Jordan River, 23 miles north of the Dead Sea, now called El-Zarka.

5- JACOB WRESTLES WITH GOD


Then Jacob was left alone, and a man wrestled with him until the breaking of
day (Gen. 32: 24).
Having crossed, together with his family, the stream of Jabbock, Jacob was left
alone to meditate; as though he was getting ready for his encounter with his brother
Esau, through an encounter with God. A man appeared to him, who some scholars
believe to be an angel in the form of man. He was not the Word of God, but
represented the divine presence. Jacob says: For I have seen God face to face, and
my life is preserved (Gen. 32:30).
And, it was said to him: For you have struggled with God and with men, and
have prevailed (Gen. 32:28). When He saw that He did not prevail against him, He
touched the socket of his hip; and the socket of Jacobs hip was out of joint, as He
wrestled with him (Gen. 32:25).
Namely, the angel saw that Jacob, in his struggle, did not surrender but resisted
all night; a situation, in which, as the angel appears, as though defeated by man, He
lightly touched the socket of Jacobs hip. Jacob insisted, not to let the angel go until
He blesses him (Gen. 32:26); realizing that he was dealing with a heavenly Being.
St. Augustine comments on this episode, saying: [Why did Jacob wrestle with
Him and caught Him? Because the kingdom of heaven suffers violence, and the
violent take it by force (Matthew 11:12), Why did he wrestle? In order to take Him

Ser. 87:2.

by labor; as whatever we get after strife, we hold to it more strongly1.] And he also
says: [The man defeated the angel; yet the conqueror persists on holding the angel
until He blesses him. What a great mystery! The defeated blesses the conqueror! He
was defeated, because He chose that, to appear weak in His flesh form, although in
His greatness, He was strong; For though He was crucified in weakness, yet He lives
by the power of God (2 Corinthians 13:4)2.] What happened with Jacob, before his
encounter with Esau, to overcome him with love, refers to what the Lord Christ did,
coming as weak, carrying our nature, to occupy the last row, to be counted as a
trespasser, and to bear the disgrace of the cross; but, risen from the dead, He blesses
our nature, and renews it in Him!
St. Ambrose believes that what happened with Jacob concerning the socket of
his hip getting out of joint, refers to the fellowship of his passion with the Lord Christ,
who will incarnate through his seed, saying: [In his passion he acknowledges the heir
of his body, and by Him he would pre-identify the passion of his heir, through what
happened to the socket of his hip3.]
The struggle ended with the angel asking Jacob about his name, not that He
does not know it, but in order to change it to a new name fit for him as a struggler,
saying to him: Your name will no longer be called Jacob, but Israel, for you have
struggled with God, and with men, and have prevailed (Gen. 32:28).
And as said by St. Clement of Alexandria: [The new name was presented to
him for the new people4], as though this gift was not granted to Jacob personally, but
to the whole people of God, as a sign of their spiritual strife.
Jacob called the name of the place Paniel, namely, Gods face, considering
himself fortunate to have seen God face to face, and his life is preserved with sunrise,
Jacob set forth to join his family, encouraged by these visions and that struggle.

On Ps. 148.
On Ps. 80.
3
On Belief of Resur 2:100.
4
Paedagogus 1:7.
2

CHAPTER 33
JACOBS ENCOUNTER WITH ESAU
If Jacob had prepared himself for his encounter with his brother Esau, through
prayers, offering gifts, and dividing his family into two companies, God, on His part,
prepare Esaus heart, by kindling it with brotherly emotions and longing to meet his
brother.
1- The encounter of the two brothers
2- Jacob in Succoth and Shechem

1-16.
17-20.

1- THE ENCOUNTER OF THE TWO BROTHERS


Now Jacob lifted his eyes and looked, and there, Esau was coming, and with
him were four hundred men. So he divided the children among Lea, Rachel, and the
two maidservants. And he put the maidservants and their children in front, Lea and
her children behind, and Rachel and Joseph last. Then he crossed over before them
and bowed himself to the ground seven times, until he came near to his brother
(Gen. 33:1-3).
This plan revealed Jacobs feelings: He put his beloved Rachel with her son at
the end of the procession, in order to give her more chance to escape, in case of any
attack by his brother and his men. As for him, he crossed over before all, as though he
is offering himself a ransom for all, even for the two maidservants. It is fit for a
Christian to harbor such a spirit, to be as his Master the Lord Christ, who preceded the
flock as a good Shepherd, who delivers Himself for his flock.
Jacob precedes the procession, not out of a spirit of haughtiness or arrogance,
but of a spirit of humility, bowing himself to the ground seven times, as a sign of
submission. As to Christ the Lord, the heavenly Groom and Head of the Church, He
preceded the procession of conquest by His humility, making Himself of no
reputation, taking the form of a servant... and being found in the appearance of man,
He humbled Himself and became obedient to the point of death, even the death of the
cross (Philippians 2:7-8); He, Gods Only-Begotten Son, learned obedience through
His passion (Hebrew 5:8). Being One with His Father, He fasted, prayed, and
worshipped in submission to Him, in our name, and on our account, so our
worshipping is accepted in Him.
If Jacob supplanted the birthright and the blessing, and enjoyed Gods
promises to his grandfather Abraham, and his father Isaac, yet the Holy Bible did not
disregard the good heart and feelings of his brother Esau, evident from the following
behavior:
(1) Once Esau saw his brother, He ran to meet him, and embraced him, and
fell on his neck and kissed him, and they wept (Gen. 33:4) as though he had forgotten
the past, with all its envy and grudge!
(2) He revealed his love through his brotherly inquiry about that great number
of people who came with Jacob, to which the latter confessed that this is the grace of
God that grants everything.
(3) It seems that Esau did not feel comfortable with taking the present offered
to him by his brother Jacob, but wished instead to give him hospitality, together with
his family, and all his servants. Jacob, in his turn, responded to these feelings with a
spirit of humility and wisdom, as though apologizing for the past, and asking him to
show his pleasure through receiving his present, saying to him: If I now found favor
in your sight, then receive my present from my hand, inasmuch as I have seen your
face as though I had seen the face of God, and you were pleased with me (Gen.

33:10) And he urged him, and he took it.


(4) When Jacob apologized for the slow pace of his journey due to the
weakness of his young children and the exhaustion of his livestock, he suggested that
Esau goes ahead of him, Esau left behind some of his men to help and guide his
brother.

2- JACOB IN SUCCOTH AND SHECHEM


Jacob journeyed to Succoth, meaning booths; many places carried this
name, as for instance Succoth, where the Jews set booths for their livestock, after their
exodus from the land of Egypt, not far from Rameses (Exodus 12:37); and Succoth to
the west of the Jordan; But the present Succoth was located east of the Jordan, about
one mile, south of the river of Jabok.
After Succoth, he set forth toward Shechem in the land of Canaan (see Gen.
12:6). In some versions, it is said: Jacob came to Salem, city of Shechem, namely to
Salem, on the border of the land of Shechem, son of Hamor. There, he bought the
parcel of land, where he had pitched his tent, from the children of Hamor, Shechems
father, for one hundred pieces of money.
The first task Jacob did as he returned to Canaan, was to erect an altar for the
Lord, and called it El Elohe Israel (Gen 33:20) .namely, God of Israel; as he came
to settle down in the bosom of God, through the sacred sacrifice.
Let us have in our heart, an altar for the Lord, for our depths to be a spiritual
Canaan, where God transfigures through the sacrifice of the cross.

CHAPTER 34

DINAH AND THE PEOPLE OF SHECHEM


Jacob returned to the land of Canaan, and with him were eleven sons, besides
Dinah, a daughter of his wife Lea. As Dinah went out to see the daughters of the land,
she was violated by Shechem the son of Hamor, for which the sons of Jacob were
grieved and becameangry; so they killed the people of Shechem with the edge of the
sword, plundered the city, and took all their wives and children captives. That action
very much troubled Jacob.
1- Shechem violates Dinah
1-2.
2- Hamor asks for Dinah as a wife for his son
3-12.
3- The deceitful response Jacobs sons
13-31.

1- SHECHEM VIOLATES DINAH


Now Dinah the daughter of Lea, whom she had borne to Jacob, went out to
see the daughters of the land; and when Shechem the son of Hamor, the Hivite, prince
of the country, saw her, he took her and lay with her, and violated her (Gen. 34:1-2).
In our talk about Jacobs sons (Gen. 30), we saw that the eleven (later twelve),
refer to the fruits of the Spirit, while Dinah, as a daughter, refers to the fruit of the
flesh, that stays sanctified and responding to the fruit of the spirit, as long as the flesh
is controlled in good order. But, to let Dinah go out to see the daughters of the land,
she would surely lose her sanctity, corrupt the peace of her father and brothers, and
cause the death of many. That is why the spiritual apostle Paul says: I discipline my
body and bring it into subjection, lest, when I have preached to others, I myself should
become disqualified (1 Corinthians 9: 27).
Sarah was in the tent behind Abraham, as Abraham encountered God and His
two angels (Gen. 18:9-10), representing the body under control in the Lord, that seeks
the yearnings of the Holy Spirit. That is why the two of them enjoyed the divine
promise to have Isaac; while Dinah going out to see the daughters of the land,
represents the spoiled body that destroys the soul, and deprives it of its peace. Dinah,
by going out to see the girls of the world, to follow their ways in life, lost her virginity
and freedom, and was violated by the world.

2- HAMOR ASKS FOR DINAH, AS A WIFE FOR HIS SON


Hamor came to Jacob, asking for Dinah to be a wife for his son Shechem, after
the latter violated her, for which Jacob was shocked, but he kept quiet (Gen. 34:5),
waiting for the return of her brothers from the field to tell them about the incident.
Considering what was done a disgraceful thing in Israel, by lying with Jacobs
daughter, a thing which ought not to be done, they thought of revenge, not against
Shechem alone, nor against his father together with him, but against all the inhabitants
of the city; Simeon and Levi took over themselves the execution of that inhuman task.
Hamor assumed that he was making up for Jacobs honor, by asking for Dinah
to be a wife for his son, offering a proposition, he considered generous, to enter with
Jacobs household into marriage relationships, to become one family; and to dwell and
trade and acquire possessions in their land. Moreover, Hamor asked Jacob and his
sons to set the dowry as high as they like, and he would be ready to give it willingly
and gladly, according to what they say, for the sake of his sons love to Dinah!
If Shechem means shoulder, and Hamor is a word derived from homar, or
donkey, what Shechem and his father did, refers to the work of the devil, who

persuades creatures to be defiant towards God, and to behave according to carnal


thought, like an animal, a donkey. The devil here violates the human soul, to get it
corrupted like Dinah, by stubborn spirit and lustful thoughts. Then, pretending to
solve the problem, he approaches with exaggerated tenderness and generosity, and
reveals his wish for making a close marriage relationship, presenting his land, trade,
and possessions as a dowry, in an attempt to draw the soul away from its true Jacob!
These are the devils tricks in every generation, attempting to draw the soul away from
faith, through appearances of tenderness, generous giving, and making closer
relationship. This is why the apostle Paul warns us, saying, What communion has
light with darkness? (2 Corinthians 6:14)

3- THE DECEITFUL RESPONSE JACOBS SONS


If Hamor did wrong by counting marriage like a trade bargain, being able, by
his land and wealth, to acquire Dinah, Jacobs sons, Simeon and Levi in particular, did
wrong by their hypocrisy, and by taking advantage under the name of religion to take
revenge in an inhuman way. Simeon and Levi demanded, as a condition of their
consent, that Hamor, his son, and every male of the people of Shechem become
circumcised in order to permit this marriage and they all become one family. As their
demand was met, Simeon and Levi took their swords and killed all the males of the
city, on the third day, and took Dinah out from Shechems house and left. Their
brothers took advantage of the situation: they killed many, plundered the city, and
took the children and the women captives.
It was a savage crime that surely troubled Jacobs soul, for fear that the
inhabitants of the land would come together and avenge the people of Shechem, since
he and his household were foreigners and few in number.
If Jacob rebuked his two sons for their craftiness, he was actually drinking
from the same cup that he had mixed; having previously used malice, himself, in
supplanting his fathers blessing; to have all his life a continuous series of bitterness,
because of the deceit of others, even if these others were his own sons. Laban, his
uncle deceived him ten times; and he remains until his last days reaping the result of
what he had sown.

CHAPTER 35

JACOB DEPARTS TO BETHEL


Jacob, no doubt, lived all his years in Padan Aram, dreaming of the day when
he would return to Bethel, where he saw the heavenly ladder, felt the awe of Gods
house, and made a vow to God. Now, God realizes the wish of his heart, inviting to go
up to Bethel.
1- Jacob departs to Bethel
2- Birth of Benjamin and death of Rachel
3- The sin of Reuben
4- Death of Isaac

1-15.
16-20.
21-26.
27-29.

1- JACOB DEPARTS TO BETHEL


Then God said to Jacob, Arise, go up to Bethel and dwell there; and make
an altar there to God, who appeared to you when you fled from the face of Esau your
brother (Gen. 35:1).
While Jacob was troubled in Shechem because of what his sons did, and of his
fear of the neighboring nations and people, God, Himself, calls on him to go up to
Bethel, to dwell and to make an altar there to God. Jacob came to Luz, which is in
the land of Canaan that became called Bethel; of which we previously dealt (Gen.
28:16-22). It is to be noticed:
(1) Jacob commanded his household and all who were with him, to put away
the foreign gods, like the household idols which Rachel stole that were her fathers,
the idols that were in the servants possession before they entered into the divine
covenant, and those that Jacobs sons might have taken from Shechem. It is
impossible to proclaim the sanctity of the house of God (Bethel), as long as the
congregation is not sanctified! The sanctity of Gods house harmonizes with that of
the congregation. The two, building and congregation become a living icon of the
unblemished heaven.
(2) Jacob commanded his household to change their garments. If putting the
foreign gods away refers to sanctifying the soul, purifying the garments refers to the
purity of the body.
(3) They gave to Jacob, all the earrings which were in their ears, together with
the foreign idols, to bury them under the terebinth tree that was by Shechem. Those
earrings were most probably used, beside being ornaments, for certain fictitious
religious practices, as seeking goodness and putting away envy, etc.1 Burying the
earrings and the idols under the terebinth tree refers to burying all the works and
thoughts of the devil under the cross. If the house of God, in its essence, is the
dwelling of God amid His people, to encounter with Him, we have to bury all what are
the devils, by the power of the cross.
(4) We saw that Bethel, or the House of God, had been called before, the
city of Luz, The Luz or almond, referring to the word of God2; there being a close
relationship between the Church, as Gods house, and the word of God. If the house of
God refers to our entrance into the bosom of God, to be in Him and to enjoy His life,
the goal of the word of God is our abidance in God, and our enjoyment of the union
with him, in His Only-Begotten Son.
. : 1
2

Cf. our commentary on Gen 28:16-22.

(5) As Jacob journeyed to Bethel, the neighboring peoples did not dare to
pursue him, as The terror of God was upon the cities that were all around them
(Gen. 35:5). The nations feeling the awe of God in the life of Jacob, dwelling in Gods
house, could not pursue him.
(6) As the procession of Jacob set forth toward Bethel, Deborah, Rebeccas
nurse, died, and was buried below Bethel under the terebinth tree. So the name of it
was called Allon Bachuth (Gen. 35: 8). That, did not happen by coincidence, and
the Bible did not mention it without significance; God intended for Deborah,
Rebeccas nurse to be buried in Bethel under the terebinth, called later Allon
Bachuth, meaning the terebinth of weeping. If Bethel embraced the congregation of
believers in the Lord, who dwells in their midst, among those believers who fell
asleep, who have previously strived like a bee (Deborah), suckled many, and raised in
the Lord, as what Deborah did with Rebecca. In other words, in Gods house, all those
who strive, who are still on earth completing the days of their life, together with their
brothers who preceded them, are all one Church, one house of the Lord.
Jacob buried his mother Rebeccas nurse, whom she receives as a present from
her family. The day she was engaged (Gen. 24:59). Nurses had a great status and
respect that was close to the mothers. Some believe that Deborah died at the age of
one hundred and eighty years, brought by Jacob from his father Isaacs household in
Hebron. It seems that Jacob visited his father there more than once, and obtained his
permission to take Deborah, to have her blessings as the nurse of his mother, who,
probably died before returning from his sojourn with his uncle Laban.
It seems that everyone mourned her death, that the place of her burial was
called Allon Bachuth, below Bethel, namely at a low land in or close to Bethel.
(7) Having put away the foreign gods, buried them together with the earrings,
under the terebinth tree, as though under the cross, and set forth to Bethel, in pure
garments, namely pure body; the terror of God was upon the cities that were all around
them, and did not pursue the sons of Jacob. The death and burial of Deborah, there,
became a reference to a union of the holy congregation, on the level of both the living
and the dead. And now, Jacob enjoys a divine appearance, and a confirmation of the
renewal of his name, and the divine promises; the Holy Bible says: And God
appeared to Jacob again... and said to him, Your name shall not be called Jacob
anymore, but Israel shall be your name So he called his name Israel. Also God said
to him, I am God Almighty. Be fruitful and multiply; a nation and a company of
nations shall proceed from you, and kings shall come from your body. The land which
I gave Abraham and Isaac I give to you; and to your descendants after you I give this
land(Gen. 35:9-12).
In Bethel, namely, the holy Church, we encounter with God the Almighty
Elshdai, not only as the Almighty One, but also who grants us in Him the capability,
to live strong and capable, singing together with the apostle Paul, saying: I can do all
things through Christ who strengthens me (Philippians 4:13). We encounter with
God the Almighty, the Grantor of spiritual strength, to make everything in us new, and
to carry a new name, not to be called Jacob anymore, but Israel, to be fruitful and
multiply, according to his promise, so that our capabilities, energies, and all our
feelings, would set forth by the Holy Spirit to carry the multiplying fruits of the Spirit
and become, in Gods eyes, a nation, even a company of nations, as our life becomes
transformed into spiritual energies without limit. And from our bodies, kings would
proceed; to possess the mind, as a king of authority over every thought, and the soul,
as a queen who controls with authority, all things pertaining to the body, with no
4

exception... Finally, God grants to us and to our descendants the land He gave to our
father Abraham and our father Isaac, namely, grants us the holy body (the land), as an
inheritance that pleases our heart, and not as opponent to the work of the Spirit of
God.
(8) Finally, Jacob dedicated the first house of God after the fall, as is said:
Jacob set up a pillar in the place where He (God) talked with him, a pillar of stone,
and he poured a drink offering on it, and he poured oil on it (Gen. 35:14)
Jacob presented a pillar of stone, a drink offering, and oil, that were received
by God from the hands of Jacob, to make of that place a dwelling for him and His
angels, He Who, heaven and earth are not wide enough for him. He lovingly accepts
that place, as a sign of His dwelling in the midst of His people, attached to His
children, and entering with His love into their lives.
That pillar also refers to the Lord Christ, the Cornerstone, who, amid His
redeeming passion, proclaimed the drink offering, namely, that of joy for His
resurrection; and received the oil of anointment, being the Messiah, Savior of the
world; in whom alone, we enter to dwell in His Fathers bosom, as an eternal house
that embraces the whole Church in divine love.

2- BIRTH OF BENJAMIN AND DEATH OF RACHEL


Jacob and all his procession departed from Bethel toward Ephrath; and about
one mile north of Ephrath, Rachel travailed in childbirth, and she had such hard labor.
And so it was, as her soul was departing (for she died), that she called his name BenOni, meaning son of my grief, because of the severe pain and grief she was
suffering; but his father called him Benjamin, meaning son of the right hand. Rachel
was buried on the way to Ephrath (that is Bethlehem); and Jacob set a pillar on her
grave, that is there to this day.
Rachels heart was, without doubt, aflame with hope, to have a brother to
Joseph from his father and mother, and lived all the days of her pregnancy rejoicing
for that gift. Why did God allow for her death as she delivered him?
(1) God wished to confirm to man, that birth and death, in human life, go hand
in hand; and that our joys intermingle with grieves, as long as we are still in our
bodies.
(2) Rachel came to represent the Church of the Gentiles, and Jacob was a type
of Christ the Lord. The Church kept on laboring hard with her children, that once the
elects are consummated, the whole church would depart, to have eternal rest. What
gives grief to the Church, to call him Ben-Oni, gives joy to God, to call him
Benjamin. She labors and grieves for some time, to have our grief turn to joy, when
we all set forth together with God, on the clouds, and be on his right hand.

3- THE SIN OF REUBEN


After the death of Rachel, Israel journeyed and pitched his tent beyond the
tower of Eder, meaning the tower of herds, located in the valley of shepherds, about
one mile east of Bethlehem. And it happened that Reuben, Jacobs firstborn, dared to
lay with Bilhah, his fathers concubine, who was given to him by Rachel to give her
children; Because of that defilement, Reuben lost the blessing of birthright, something
that was mentioned bitterly by Jacob on his deathbed (Gen. 49:14).
What Reuben, the firstborn, dared to do, refers to what Satan did, he who was
previously the morning star, to whom God gave exalted possibilities and gifts, but,
in the pride of his heart, deceived man to draw his heart away, the dwelling of God,
for the devil to occupy, as a bed defiler!
5

After mentioning the sin of Reuben, the Holy Bible presented us with a list of
Jacobs twelve sons, of whom we have dealt before (Gen. 30).

4- DEATH OF ISAAC
Isaac breathed his last and died at the age of 180 years, and he joined his
people, old and fulfilled with days (Gen. 35:29).
Isaac presented numerous fruits during his time. Age is not to be counted in
years, but in how far pious life has been.

CHAPTER 36

THE DESCENDANTS OF ESAU


After Isaacs death, his sons, Jacob and Esau, buried him. The Holy Bible
presented us with lists of Esaus descendants and the chiefs who proceeded from him,
and the descendants of Seir, and the kings of Edom... These lists came concise, so that
the believer can comprehend the future events that are to follow along the ages, on his
own, as far as origin of every people or nation. It came to pass that those nations
entered into faith, as the ancient Israel denied his Christ.
1- Wives of Esau
2- Descendants of Esau in Canaan
3-Departure of Esau to Seir
4- Descendants of Esau in Seir
5- Chiefs, the sons of Esau
6- Sons of Seir
7- Chiefs of Seir
8- Kings of Edom
9- Another list of the chiefs, sons of Esau

1-3.
4-5.
6-8.
9-14.
15-19.
20-28.
29-30.
31-39.
40-43.

1- WIVES OF ESAU
The names of Esaus wives were previously mentioned in (Gen. 26:24, 35;
28:9). The reason for the differences between the list mentioned here, and the one
mentioned before, is that some of them carried more than one name, something that
was common among men and women, as for example, calling Esau by the name of
Edom, and Sarai, by the name of Sarah.
(1) Aholibamah the daughter of Anah, the daughter of Zibeon the Hivite, was
most probably Judith, the daughter of Anah the Hivite, who was himself Beeri the
Hivite; that is because his father was a Hivite, and his mother was a Hittite; especially
that the tribes of the Hivites and the Hittites have been descended from Canaan (Gen.
10:15, 17), and were intermarried.
(2) Adah was herself Basmath the daughter of Elon the Hittite (Gen. 26:34).
(3) Basmath daughter of Ishmael, sister of Nebajoth, was called Mahalath(Gen.
28:9).

2- DESCENDANTS OF ESAU IN CANAAN


We were presented with a list of the sons, born by Esaus wives, while he was
still with his father Isaac in Canaan, who were:
(1) Eliphaz (My God is power), son of Adah.
(2) Reuel (Care of God), son of Basmath.
(3) Sons of Aholibamah: Jeush (Jehovah hastens); Jaalam (Jehovah knows);
Korah (Squash plant).

3- DEPARTURE OF ESAU TO SEIR


As Jacob and Esau became too prosperous, and their possessions were too
great for them to dwell together, and the land of Canaan could not support them
because of their livestock, Jacob dwelt in the land of Canaan, to inherit with his
descendants what the Lord had promised; Esau, on the other hand, departed to the land
of Seir, that extended from the Dead Sea to the Gulf of Aqaba, embracing a chain of
mountains beside agricultural land.

Some believe that the name Seir refers to Esau himself, having been hairy;
while others see it referring to a land of dense trees, that simulates a hairy body; others
still believe that it refers to Seir, one of the chiefs of the Hevites (Gen. 36:20), with
whose family Esau got related in marriage, having married Aholibamah, the daughter
of Zibeon; Esau went and took possession in that land.

4- DESCENDANTS OF ESAU IN SEIR


The Holy Bible presented us with a list of Esaus sons and grandchildren, born
to him in Seir, after departing from the land of Canaan, even though this list includes
some of them, who were born in Canaan.

5- CHIEFS OF THE SONS OF ESAU


Chiefs, here, mean heads of tribes; the Hebrew word came meaning heads of
thousands.

6- SONS OF SEIR
Here, the seven sons of Seir the Hevite, and their grandchildren, are included.

7- CHIEFS OF SEIR
The seven sons of Seir were called chiefs, having been chiefs of tribes.

8- KINGS OF EDOM
Those kings were like the judges in Israel; their titles were not inherited, and
their authority was similar to a chief of tribe.
We have previously, in the introduction to this book, commented on the
phrase, Before any king reigned over the children of Israel (Gen. 36:31), by saying
that it does not mean that it was written at the time of the kings of Israel, but it was
written by the prophet Moses, who knew that kings will reign on Israel in eras to
come, according to Gods promise to the fathers, like His saying to Jacob: Kings
shall come from your body (Gen. 35:11).

9- ANOTHER LIST OF THE CHIEFS OF ESAU


Some believe that certain of these chiefs took their authority by force, and not
by inheritance.

CHAPTERS 37-50
GODS DEALINGS WITH JOSEPH
1. In our encounter with our fathers Abraham, Isaac, and Jacob, we saw how their
lives were marked by abundant dealings with God, so that, out of their bodies,
came the Church of the Old Testament, as a yeast that had to leaven the whole
dough. And now, as we encounter with Joseph, we have before us a portrait of our
Lord Jesus, having come as His symbol in several respects:
1- Joseph, the son and the slave
Gen. 37.
2- Joseph and the wife of Potiphar
Gen. 39.
3- Joseph, the prisoner
Gen. 40.
4- Joseph, the glorified
Gen. 41.
5- Josephs encounter with his brothers
Gen. 42.
6- The second encounter with Joseph
Gen. 43.
7- Calling Josephs brothers back
Gen. 44.
8- Joseph reveals his identity
Gen. 45.
9- Jacob blesses Joseph and his sons
Gen. 48.

CHAPTER 37

JOSEPH, THE SON AND THE SLAVE


If the Holy Bible introduced the life of Abraham, the Patriarch, as the one who
got the promise: In your seed all the nations of the earth shall be blessed (Gen.
22:18); and as from whose seed, came the Lord Christ, the Savior of the world, and
the desire of nations; and the same applies to Isaac and to Jacob; some could probably
expect the Holy Bible to introduce the life of Judas, from whose seed, the Lord will
come. Yet, we find him dealing with Joseph in some kind of detail, as his life carried a
living symbolic portrait of the person of the Messiah, His features, redeeming work,
and glories; that he was worthy of enjoying a double portion, becoming two tribes:
Ephraim and Manasseh. Josephs life is considered the connecting link between the
era of the fathers and the existence of the Jews as people and nation, having opened
the way before his father and brothers, to live in the land of Egypt.
In the present chapter, we find Joseph, type of Christ the Lord, being the
beloved Son, and the Slave who loves his brothers, and delivers his life a ransom for
them.
1- Joseph in his fathers house
2- Joseph, the dreamer
3- A mission of love
4- Joseph, the victimized
5- Dipping Josephs tunic in blood
6- Joseph, the slave

1-3.
4-11.
12-17.
18-30.
31-35.
36.

1- JOSEPH IN HIS FATHERS HOUSE


Now Jacob dwelt in the land where his father was a stranger, in the land of
Canaan. This is the genealogy of Jacob; Joseph, being seventeen years old was
feeding the flock with his brothers. And the lad was with the sons of Bilhah, and the
sons of Zilpah, his fathers wives; and Joseph brought a bad report of them to his
father. Now Israel loved Joseph more than all his children, because he was the son of
his old age (Gen. 37:1-3).
Jacob dwelt in the land of Canaan as a stranger, like his father Isaac, until the
time comes, and his grandchildren would receive it, as a land of promise, where they
dwell, not as strangers in tents, but as citizens who build cities and houses. As though
Jacob represents the soul, that wrestles spiritually on account of the kingdom,
dwelling by faith in the heavenly Canaan, until it inherits it later on, to dwell there
eternally.
The divine inspiration, did not find, as far as the genealogy of Jacob is
concerned, greater than to talk about Joseph, as a 17 years lad, who, although was
helping the sons of the two concubines: Bilhah and Zilpah, yet he was great in the
eyes of God, and beloved by his father! The true greatness does not relate to the kind
of work one does, nor to his position, but to his inner life and his spiritual behavior.
Joseph could captivate his fathers heart more than all his brothers, to count him as the
son of his old age, although there has been somebody who was younger than him.
We said that Joseph was a type of Christ the Lord, having been the one
beloved to his father; and as said by Fr. Caesarius of Arles: [Jacob loved his son, as
the Father loves His Only-Begotten Son, saying: This is My beloved Son (Matthew

3: 17)1.]
If Joseph becomes a slave and a prisoner in the land of Egypt, because of his
brothers, to get into the kings court to have the chance to fulfill the needs of his
brothers; the Bible proclaimed that he was his fathers beloved son. I say that he is a
living portrait of the life of our Lord Jesus Christ, who, although He, the Onlybegotten Son, came to our Egypt as a slave, and entered for our sake under judgment,
in order to lift us up to His heavenly palace. What I say of the Lord Christ, I say of
every true believer, as it is fit for him, first to enter into a true sonship to God, to be
the subject of His love, through abiding in Jesus Christ. By this sonship, we accept,
through love, to become slaves, and enter under judgment for the sake of our brothers,
in order to lift them up, together with us, by Jesus Christ, to taste the fellowship of His
glory, and to be fulfilled by the heavenly bread. That was expressed by the apostle
Paul, saying, For though I am free from all men, I have made myself a servant to all,
that I might win the more (1 Corinthians 9:19). In the water of Baptism, he enjoyed
freedom in Jesus Christ; that freedom full of love, has motivated him to become a
servant to all, that he might win the more, in the glory of our Lord Jesus Christ.
Jacob having loved Joseph more than all his brothers, Jacob He made him a
tunic of many colors (Gen. 37:3). What is that colored tunic, but the Church, of many
nations, received by the Lord Christ, from His Fathers hands, as a price for His love
of humanity, and His entering into servitude for her sake?! This was confirmed by St.
Augustine and Origen; the colored tunic is the Church, attached to the Lord Christ, as
His tunic. In His transfiguration, His clothes became as white as the light (Matthew
17:2), as a reference to the Church, acquired by the Lord for Himself, and where He
dwelt, being the Sun of Righteousness who illuminate it. That tunic was refereed to by
the apostle Paul, saying of himself, Then last of all, he was seen by me also, as by
one born out of due time (1 Corinthians 15:7). That border of garment was touched
by the bleeding woman (namely, the nations defiled by pagan worship), to get healed
of her ailment. As to being colored, the apostle says: Now there are diversities of
gifts, but the same Spirit. There are differences of ministries, but the same Lord (1
Corinthians 12:4-5).
It is the one tunic, of many colors; if one of them is removed, it would lose its
beauty, as well as its durability. Thus, the Church proclaims its need for everyone of
its members, whatever his color, position, work, or capacities, would be.
In a comparison to Christ the Lord, Fr. Asterius of Amasea (in Asia Minor c.
400) says: [Josephs father made him a colored tunic; and it is said of Christ: My soul
shall be joyful in my God. For He has clothed me with the garment of salvation. He
has covered me with the robe of righteousness; as a bridegroom decks himself with
ornaments (Isaiah 61:10)2.]

2- JOSEPH, THE DREAMER


Josephs brothers could not stand their fathers love for Joseph; they envied
and hated him, so that they could not speak peaceably to him (Gen. 37:4). This
bitter attitude that surrounded Joseph in his fathers house could not change his heart
toward his brothers, hurt his feelings, nor let him lose his peace. That is why heaven
opened up before him to confirm through two consecutive dreams, that carried the
same meaning, that was his entrance into glory, and submission of all to him; as
1
2

Ser. 98:1.
On Ps. hom 19.

though he is representing the Lord Christ, who opens His heart to humanity, that
harbored animosity toward Him for no cause, delivering His life as a ransom even for
His crucifiers!
Joseph dreamt that sheaves in the field, stood all around and bowed down to
his sheaf; and also dreamt that the sun, the moon, and eleven stars bow down to him.
His brothers got the message that he was destined to reign over them, and that they are
to submit to him. Instead of heading to the voice of heaven, and opening their hearts to
him, they hated him even more for his dreams and for his words (Gen. 37:8), and
envied him (Gen. 37:11); as though they are like the wicked vinedressers, who,
when they saw the son,, they said among themselves, This is the heir, Come, let us
kill him and seize his inheritance (Matthew 21:38). The heaven proclaimed his glory,
for the wicked to grow more so. Yet the good Lord turned evil into goodness, and
transformed their wicked deeds into a way to consummate His divine plan.
His brothers envied him, but his father kept the matter in mind (Gen.
37:11). Jacob comprehended that he is to submit to his son in his glory. Probably, the
matter then, represented to him, an incomprehensible secret; so he kept it in mind,
meditating quietly in Gods works and promises. So, men of God keep in mind and
heart Gods proclamations, and contemplate on His dealings, like what was said of the
Virgin St. Mary, But His mother kept all these things in her heart (Luke 2:51).

3- A MISSION OF LOVE
Josephs brothers went to feed their fathers flocks in Shechem; that most
probably included flocks that they confiscated after killing their owners, in their
revenge for what happened to their sister Dinah (Gen. 34). That is why Jacob sent
Joseph to see if it is well with his brothers and well with the flocks; fearing that some
tribes could have attacked them in revenge for the people of Shechem.
Joseph set forth in obedience to his fathers love for his sons, despite their
wicked ways (Gen. 37:2), and despite their hatred and envy for his beloved and loving
person; yet, it was not the obedience of fear like a slave, or of a servant anticipating
his wages, but it was the obedience of a son, who loves his father and his envious
brothers. He set forth from the Valley of Hebron to Shechem; and not finding them
there, he sought them, and went after them to Dothan.
Josephs mission represents that of the Only-begotten Son; and as said by Fr.
Caesarius of Arles: [Jacob sent his son to proclaim his worry for their safety; and
God the Father sent His Only-begotten Son, to visit mankind, who were weak with
sin, a lost flock. As Joseph sought his brothers, he wandered in the wilderness; and the
Lord Christ, as He sought mankind, He wandered in the world... Joseph sought his
brothers in Shechem, that means shoulder; as the sinners gave their backs to the
Righteous, and put their shoulders backwards1.]

4- JOSEPH, THE VICTIMIZED


Now when they saw him afar off, even before he came near them, they
conspired against him to kill him. Then they said to one another, Look, this dreamer is
coming! Come therefore, Let us kill him and cast him in some pit, and we shall say,
some wild beast has devoured him, We shall see what will become of his dreams
(Gen. 37:18-20).
Reuben delivered him out of their hands, so they did not kill him, but stripped
him of his colored tunic and cast him into a pit that was empty of water. As they sat
1

Ser. 89.1.

down to eat a meal, they saw a company of Ishmaelites, coming from Gilead with
their camels, bearing spices, balm, and myrrh, on their way to carry them down to
Egypt. So Judas counseled his brothers to sell Joseph as a slave to the Ishmaelites;
they listened to his counsel, and sold Joseph to the Ishmaelites for twenty shekels of
silver. When Reuben returned, and did not find Joseph in the pit, he tore his clothes,
and did not know what to do.
They could not bear to see him, even afar off. Although he came to them with
a mission of love, they grew more envious, because of Gods work with him, and His
proclamations to him. And as said by Abbot Piamon: [Joseph, their brother, was
incapable of decreasing sharpness of envy of his brothers, who sought his death,
although he did them no harm. It is obvious that envy is one of the worst of sins, and
most difficult to cure; it flares up by the same medications that can combat other
sins... What can you do to somebody who increases in transgression, the more your
mercy and humility get. He gets envious, not out of greed for some bribe he could
have, or some favor he could gain, but because of the success and happiness of
others1.]
What Josephs brothers did here, carried a symbol of what the Jews did to
Christ the Lord, in several respects:
a- Fr. Asterius of Amasea says: [Josephs brothers accumulated a heap of
bitter rebuke for their brother; as the Jews did to the Lord, saying, We are not born of
fornication (John 8:41)... Joseph was sent to his brothers, as a physician to visit
them; yet, in their eyes, he was like a conspiring enemy... Christ was sent to the world
as a compassionate Shepherd, only to be looked upon as a crucified robber2.]. Fr.
Caesarius says: [As Josephs brothers harbored envy, giving to the brotherly love,
their backs and not their faces; the Jews preferred envy over love, toward Him who
offered them salvation. Of people like these, the Psalms say: Let their eyes be
darkened, so that they do not see; and make their loins shake continually (Psalm
69:23)3.]
b- The matter did not stop at inner envy, but was translated into rebellion,
conspiracy, and treason. Fr. Caesarius says: {Joseph found his brothers in Dothan,
meaning rebellion, as those who wished to kill their brother, were truly in a great
rebellion. When they saw Joseph, they discussed his death; like what the Jews did to
the true Joseph, Christ the Lord, as they all had one decision: to crucify Him...
Josephs brothers stripped him of his colored tunic; and the Jews stripped Jesus of his
clothes before crucifying Him. Joseph, stripped of his tunic, was cast into a pit; and
Christ, whose body was mutilated, descended into Hades... Joseph was pulled up and
lifted out of the pit, and sold to the Ishmaelites (namely to the Gentiles); and Christ,
coming back from Hades, was bought by the Gentiles for the price of faith4.] So
Joseph was a symbol of the Lord Christ: conspired against, cast into a pit, stripped of
his tunic, and sold to the Gentiles.
c- As Judah counseled his brothers to sell Joseph to the Ishmaelites, Judah,
likewise, sold the Lord Christ; the former was sold for twenty pieces of silver
(according to the Septuagint version, for twenty pieces of gold); while his Master was
sold for thirty pieces of silver. Fr. Caesarius comments on that, saying: [The servant
1

Cassian: 18:16.
On Ps. hom 19.
3
Ser. 89:1.
4
Ser. 89:1.
2

was sold for a price higher than that given for his Master. But, human calculations,
have surely deceived man in the Lords case; He who could never be evaluated1.]
d- Having cast their brother into the empty pit, they sat down to eat a meal
(Gen. 37:25); In the same way, having plotted to crucify Christ the Lord, the Jews sat
to eat the old Passover, as food to fulfill their bodies, and not their souls.
e- The camels of the Ishmaelites who bought Joseph, were bearing spices, a
kind of gum, extracted from trees of Astraaglus, used in medicine and for sticking
things; balm, a kind of fragrant oil, extracted by cutting the stem of a balm tree, and
used in medicine and embalming; and Myrrh, a kind of gum, extracted from a tree
by the name of Cistus Creticus, used in medicine. These goodies, carried by the
camels of the Ishmaelites, refer to the talents and capabilities of the Gentiles that they
presented as they believed in the true Joseph, to get sanctified and used on account of
His kingdom.

5- DIPPING HIS TUNIC IN BLOOD


Josephs brothers tried to deceive their father, by dipping Josephs tunic in the
blood of a goat, and brought it to their father, to know whether it was his sons tunic
or not; claiming that a wild beast has devoured him. Jacob tore his clothes, put
sackcloth on his waist, and mourned on his son many days.
Jacob deceived his father Isaac, and supplanted his blessing. Yet, for the purity
of his heart, and his strife, he earned the blessing, as the Lord Christ came from his
seed. However, he was disciplined for deceiving his father, through his sons, who let
him live many days mourning with no comfort, until he encountered his long lost son
in the land of Egypt.
Jacob could not look at his sons colored tunic, covered with blood; although
the tunic, referring to the Church, would never have its beauty and value, unless it is
dipped in the blood of the Sacrifice, our Lord Jesus Christ, who delivered Himself to
death by His own will, to have His pure blood poured on His believers, granting them
the power of His resurrection.
Assuming that his son died, he bitterly said: I shall go down into the grave to
my son in mourning (Gen. 37:35). St. Jerome says: [He said he will go down into
the grave (Hades), as Paradise was not yet opened for the thief2.] Everyone used to
fear death, as it was a crossing over to Hades, waiting for the coming of the Lord
Christ, to carry His own to His Paradise, preceded by the robber, who believed in the
crucified Lord.

6- JOSEPH, THE SLAVE


The Medianites had sold him in Egypt to Potiphar, an officer of Pharoh and
captain of the guard (Gen. 37:36).
The beloved son was sold as a slave in Egypt. He harbored a free heart and
noble soul that no outer servitude could invade his inner depths. By his inner freedom
he lifted up the status of slaves, and dignified the free humanity, whatever its social
status might be. St. Jerome says: [We read about Joseph, who, whether he was in
need, or was rich, presented a proof of his integrity; who confirmed the freedom of
soul, as a slave, as well as a master3.]
Joseph, the son, became a slave, he was a type of our Lord Jesus Christ, the
1

Ser. 93:4.
On Ps. hom 34.
3
Ep. 79.2.
2

Only-Begotten Son, who became a servant for our sake (Philippians 2:7). Fr.
Caesarius says: [Joseph was taken down to Egypt, and Christ came down to the
world!... Joseph saved Egypt from famine, and Christ freed the world from the famine
to the word of God! If Joseph was not sold by his brothers, Egypt would not have been
saved, and indeed, if the Jews have not crucified Christ, the world would have
perished.]
He was sold to Potiphar, whose name means referred to Ra the god of the
sun; He was the captain of the guard for Pharaoh, who had the authority to condemn
criminals, and to supervise the prisons (Gen. 37:36; 39:1, 20).

CHAPTER 38

JUDAH AND TAMAR


As the Lord Christ was to come from the seed of Judah, the Holy Bible had to
present the succession of the descendants of Judah, in order to be able to follow the
genealogy of the Lord.
Indeed - with his love for money - Judas counseled his brothers to sell Joseph.
But God transformed his bad counsel to realize his divine purposes. And now, Judas
set forth to marry a Canaanite. But the exalted grace of God transformed, even this
action to proclaim the salvation ordainment of God.
1- Sons of Judah
2- Er and Tamar
3- Judah and Tamar
4- Birth of Perez and Zerah

1-5.
6-11.
12-26.
27-30.

1- SONS OF JUDAH
It came to pass at that time that Judas departed from his brothers, and visited
a certain Adullamite whose name was Hirah. And Judas saw there a daughter of a
certain Canaanite whose name was Shua, and he married her and went in to her, so
she conceived and bore him a son, and he called him Er (Gen. 38:1-3)
Judas separated himself from his brothers and joined Hirah the Adullamite,
who was probably his friend; and there he married a daughter of a Canaanite whose
name was Shua, meaning rich; as though he represents the Jewish nation that denied
the true Joseph, and set forth, through its love for the world riches, to marry the pagan
girl, namely the unbelief
The daughter of Shua conceived again and bore a son, and she called his name
Onan; and conceived yet again and bore a son, and called his name Shelah. He was at
Chezib, meaning a liar when she bore him; as the nation carries false fruits through
its attachment to denial.
Adullam, to which Hhrah father of Shua, was one of the great cities of Canaan,
meaning a resort or refuge; very close to the famous cave of David in the valley of
Elah, that extends from Hebron to Palestine, two or three miles south of Shokoh, and
about fifteen miles north-west of Hebron. Chezib, also called Achzib in the book of
Micah (Micah 1:14-15), was located close to Ein-Chezbah north of Adullam.

2- ER AND TAMAR
Judah took a wife for Er his firstborn, and her name was Tamar (Gen.
38:6).
If Judah did wrong by his marriage to a Canaanite woman, the fruit of that
fault was reflected on his sons; the Bible tells us that his firstborn son died before
having children, to serve as a lesson for Judah and his other sons; but that lesson
proved to have no effect on their lives. When Judas ordered his son Onan to marry
Tamar, to raise an heir to his deceased brother, Er behaved inhumanely, emitting on
the ground, lest Tamar would conceive; probably because he wanted his fathers
inheritance to be confined to him and his younger brother Shelah, and not to be shared
by the deceased brother Er. Thus because of greed for a larger share, he refused to
raise an heir to his deceased brother, so God killed him as well (Gen. 38:10).
It was fit for Judas to reconsider his accounts, and to realize that he failed in
raising his children; he has lost Er and Onan, and now, he has only Shelah... Instead of

guiding Shelah to walk according to the spirit of his fathers Abraham, Isaac, and
Jacob, he said to Tamar his daughter-in-law to remain a widow in her fathers house,
under the pretense of the young age of his third son; saying in his heart, lest he also
dies as his brothers did (Gen. 38:11). How much we need in dealing with our lives,
to go deeper, and seek the real cause of corruption, to root it out, instead of acting in a
superficial outer way. If Judah had rooted sin out of his family, there would not have
been any need for the fears that filled his heart and mind, nor need to send Tamar back
to her fathers house.

3- JUDAH AND TAMAR


Shelah was grown, and Judas did not fulfill his promise to give Tamar to him
as his wife. And as Judas was on his way to Timnah to sheer his sheep, Tamar took
off her widows garments, covered herself with a veil, and sat in an open place at the
entrance of Tinaim on the way to Timnah. When Judah saw her, he thought she was a
harlot, and came to her after giving her his signet and cord and his staff, as pledge,
until he sends her a young goat from the flock. When he did send it to get back his
pledge, his messenger did not find her there, and gave it back to Judas. It came to
pass, about three months after, when Judah was told that Tamar was with a child, he
said, Bring her out, and let her be burned (Gen. 38:24). As to Tamar, she revealed
the signet, cord, and staff to Judah,, when he acknowledged them, he said: She has
been more righteous than I; because I did not give her to Shelah my son (Gen.
38:26).
In this story we notice the following:
(1) Timnah, in Hebrew means designated portion1. There are more than one
place with that name, but the one here, is seven miles from Adullam, where Judas and
Hirah used to live; close to Bethlehem, and called nowadays Tibnah.
Judah set forth to Timnah, namely to his own portion, having been comforted
after his wife, the daughter of Shua, died. He did not care about the portions of others.
He did not care about the widow Tamar, his daughter-in-law. He was right in saying:
She has been more righteous than I.
(2) Tamar, as any other Hebrew woman, wishing to have the Savior Messiah
come from her seed, ventured to risk her own life; took off her widows garments,
covered herself with a veil, and was not ashamed to appear as a harlot, not out of lust
of body, but for the sake of having children; she attached herself to her father-in-law,
who was an old man. Her purity was apparent, in that after revealing the fact, she did
not seek to be married to the brother of her deceased husband, but lived with her
father-in-law, who was said, he never knew her again (Gen. 38:26).
Because of her faith, she desired to have children, while Judah, in his old age,
committed adultery. That is why he said: She has been more righteous than I (Gen.
38:26). Tamar became a living example that keeps us from judgment, even if the
evidence of sin seems obvious. St. Ambrose often comments on that phrase She has
been more righteous than I in his talk about repentance, asking everyone - even the
Bishop - to refrain from judging anybody, but to have compassion on sinners; saying:
[O God, Let the falls of everyone be before me, so that I bear them with him.
Let me not arrogantly rebuke him, but grief and cry; as in my crying for others I cry
for myself, saying, She has been more righteous than I. Let us assume that a certain
girl has fallen, moved and deceived by certain circumstances. Well, we, who are much
1

New Westminster Dictionary of the Bible, p. 948.

older than she is, could also fall; as in us, as well, the law of our flesh is warring
against that of our minds, and bringing us into captivity to the law of sin, that we do
what we do not want to do (Romans 7:23); her young age might be an excuse for her,
but what is my excuse? She will have to learn, but I will have to know that She has
been more righteous than I.
We could accuse others for greed; Yet, let us contemplate whether we have
never been as greedy; and that greed, namely the love for wealth, is the origin of all
evils, that works in our bodies as a vicious serpent; That is why we should say, She
has been more righteous than I.
As a Bishop gets unfairly aggressive against a certain member of the
congregation, The Bishop should contemplate and say to himself, that the one whom
he came against, could be more righteous than he is. When we all do that, we would
be keeping ourselves from what the Lord Christ warned us against, as He said: Why
do you look at the speck in your brothers eye, but do not consider the plank in your
own eye... Hypocrite! First remove the plank from your own eye, and then you will see
clearly to remove the speck out of your brothers eye (Matt. 7:3-5).
Let us, therefore, not be ashamed of admitting that our fault is worse than this
of the one, whom we are accusing; That was what Judah has done, as he rebuked
Tamar; remembering his own sin, he said: She has been more righteous than I. He
condemned himself, before others would condemn him1.]
(3) By that work of faith, Tamar became qualified to become a grandmother to
Christ the Lord; to have her blood run in His veins; that Matthew, the Evangelist
included her name in the genealogy of the Lord Christ (Matthew 1:23); while not
including the names of Sarah, Rebecca, or any other of the blessed mothers.
Tamar has been a symbol of the Gentile nations, who became a holy Church of
the Lord; that has been before fruitless like Tamar, like a desolate widow, with
nobody to support or to help. Her first near kinsman Shelah did not marry her; so she
attached herself to the second near kinsman, namely Judah. In the same way, the
Gentile nations did not attach themselves to their first kinsman, namely to the Mosaic
Law, nor committed themselves to circumcision or Judaism, but attached themselves
to the second near kinsman, namely to the true Judah, our Lord Jesus Christ, who
came from the tribe of Judas.
Actually, the actions of Tamar carried many symbols that are analogue to those
enjoyed by the Church of the Gentiles of which are:
a- Tamar took off her widows garments, to attach herself to Judas. Likewise,
the nations of the Gentiles took off the garments of the old man, to put on those of
new man, that would fit her union with the eternal Groom; Christ Himself has even
become her new Garment.
b- Tamar covered her face with a veil. Likewise, the nations of the Gentiles,
having received faith, are living here in a mystery, until the time comes, when they
encounter the Groom, face to face, to behold Him in the perfection of His glory, and
the greatness of His splendor; they would then be able to recognize His exalted
secrets.
c- Tamar sat at the entrance of Enaim (Gen. 38:14 NIV), meaning that of the
two springs; as though she is the Church of the Gentiles, that did not enjoy the
spring of the Old Testament alone, but that of the New Testament as well.
d- Tamar enjoyed Judahs signet, cord, and staff; namely the signet of sonship
. ...!! 1

to God, the heavenly crown, and the life-giving cross.


e- The signs of pregnancy appeared after three months; as though it is the
Church of the Gentiles, that carried spiritual fruits, through her belief in the Holy
Trinity (three months), and her enjoyment of life resurrected in the Lord Jesus Christ,
who was risen in the third day.
(4) Some scholars believe that a regular harlot did not cover her face with a
veil; but who used to do that, was a woman who vowed herself to harlotry, for the
sake of gods, especially Ashteroth, goddess of the moon, to collect from every man
the skin of one goat, to offer to the temple of the goddess. That is why the word
harlot, in the Hebrew text, came as Kadsha, namely a saint or a Nazirite to the
goddesses.
By so doing, Tamar occupied the position of a Gentile girl, a worshipper of
idols, to represent the nations of the Gentiles, that, after being connected to
defilements, attached themselves to faith in the New Judas, in order to enjoy the holy
pure life, and to have a portion in the Lord.

4- BIRTH OF PEREZ AND ZERAH


And so it was, when Tamar was giving birth, that Perez put out his hand, and
the midwife bound a scarlet thread on his hand; yet he drew back his hand, that his
brother Zerah came out first, before Perez did. Some fathers see in Zerah a
representative of the Jewish people, who was supposed to be the firstborn; put out his
hand to receive the Law, that centralized around the sacrifice (the scarlet blood); Yet,
through unbelief, Zareh, representative of the Gentiles, came out first; those who came
to have the birthright of the spirit, instead of Zerah, (the Jews)1.

. : 1

CHAPTER 39

JOSEPH AND THE WIFE OF POTIPHAR


If Judah, the free son, had enslaved himself to the lust of his body, and married
the Canaanite, the daughter of Shua; Joseph, the slave, on the other hand, proclaimed
his true freedom, when his masters wife could not take over his heart, or defile his
body, despite the bitter circumstances in which that young man lived.
Indeed, if the name Joseph means growth or addition, he practiced, in his
life, consistent growth: in his love for his brothers, despite their hatred for him; and
now, in his enjoyment of purity in the midst of servitude.
1- Joseph in the house of Potiphar
2- Joseph and his masters wife
3- Joseph and his garment
4- Joseph in prison

1-6.
7-10.
1-18.
19-23.

1- JOSEPH IN THE HOUSE OF POTIPHAR


We did not hear about Joseph, while in his fathers house, that the house was
blessed because of him, nor was said, The Lord was with Joseph, and he was a
successful man (Gen. 39:2). That was not because Joseph was not a blessing in his
fathers house, or that he was not successful, but, as he was enjoying his fathers
bosom, and his colored tunic, he was not in need of a word of encouragement. But,
when he was sold as a slave in a strange land, and became deprived of any family
emotion, the divine inspiration proclaimed that the Lord Himself was with him,
granting him success, and giving him favor in his masters eyes; as it is said: The
Lord blessed the Egyptians house for Josephs sake; and the blessing of the Lord was
on all that he had in the house and in the field. So He (Potiphar) left all that he had in
Josephs hand, and he did not know what he had except for the bread which he ate.
And Joseph was handsome in form and appearance (Gen. 39:5-6).
Joseph, in Jacobs house, was like a bottle of expensive fragrant oil, kept
closed, for nobody to enjoy its smell; but once it was broken by the afflictions of
servitude, and deprivation of family love, its fragrance filled Potiphars house and
field. So, seeing in Joseph the work of God, he loved him dearly, and put everything
in his hand. Everybody saw him handsome in form and appearance, as affliction
revealed the inner beauty of his face, as well as the peace of his heart and mind.
The same thing happened with his father Jacob; who could not enjoy the
heavenly ladder, nor the mysteries and glories of the cross, while still in his fathers
tent, and in the bosom of his mother Rebecca; But he did, once he became a fugitive
with no human help, placing his head on Christ (the Cornerstone).
If we could say, that we could never have recognized the true Joseph, as being,
Fairer than the sons of men (Psalm 44), until he was lifted up on the cross, and
crossed the winepress alone, for our sake; That is why the Church praises him by
saying: Your name is ointment poured forth. Therefore the virgins love you (Song
1:3).

2- JOSEPH AND HIS MASTERS WIFE


The Church stands, all along the ages, before the pure Joseph, who refused to
defile his body, with respect and honor. The heart that was filled with true love, even
for his brothers who hated him, has no place for carnal lust, nor a need for the emotion
of a strange woman. Joseph succeeded in the temptation set for him by the enemy

through his masters wife, not because of human dignity, nor of an earlier upbringing,
but because of the love that filled his heart. That was confirmed by St. John
Chrysostom, as he compared between Joseph and Potiphars wife, proclaiming that
Joseph had practically loved her; In his talk to her, he did not hurt her feelings with a
single harsh word... he did not hint that she was intending to commit adultery; but
humbly said: Look, my master does not know what is with me in the house, and has
committed all that he has in my hand. There is no greater in this house than I, nor has
he kept back anything from me but you, because you are his wife (Gen. 39:9).
He is reminding her that she is his mistress, and his masters wife, proclaiming
that he could not pay for their generosity toward him, by treason! He proclaims that he
is the servant who serves, and not betray. He made it clear, that his relationship with
them, is in the Lord, saying: How then can I do this great wickedness and sin against
God? (Gen. 39:9)
He loved her in the Lord, and submitted to her in the Lord. The sign of his true
love was that he did not say anything disgraceful about her, when he was unfairly put
in prison; nor avenged her, when he was glorified by Pharaoh! On the contrary,
Potiphars wife loved him only carnally, or, in other words, she loved the lusts of her
body, as proved by her putting him in prison, and exposing him to death.
Fr. Caesarius says: [I believe that she neither loved him, nor loved herself. If
she loved him, how could she wish to destroy him?! And if she loved herself, how
could she wish to disgrace herself?! She was not in love, but was burning with the
poison of lust. She was not shinning with the flame of the truth1.]
In his talk with her, who loved him ferociously, he kept on calling her man,
My master. He did not use her evil emotions to control her, nor to let her feel that he
is equal to her, but adorned himself with the spirit of humility; and as St. Ambrose
says: [Although Joseph was from the family of the great Patriarchs, he was not
ashamed of the lowly servitude, but he adorned it by his readiness for service, and
glorified it by his virtues2.]

3- JOSEPH AND HIS GARMENT


As they were home alone, she caught him by his garment, so He left the
garment in her hand and fled and ran outside (Gen. 39:2). He was aware of the
probable consequences of his escape: nakedness, disgrace, and false accusation, and
probably also death. Yet, he accepted all that, as a price for his relationship with God
and his purity. By that, the young Joseph became a living role model for purity; and as
said by Fr. Caesarius: [In the Church there are three role models for purity, the
example of whom we should follow: Joseph, Sosanna, and St. Mary; Men should
follow the example of Joseph, women should follow that of Sosanna, and virgins
should follow that of St. Mary3.]
If it was said about Joseph, that he was handsome in form and appearance
(Gen. 39:6), leaving his garment in the hands of his mistress, revealed his purity, the
beauty of his soul, and the sweetness of his heart; and as said by Fr. Caesarius:
[Joseph was more handsome inside than outside, in his heart that the woman could not
penetrate to enjoy its beauty, than his outer body4.] St. John Chrysostom5 says that
1

Ser.98:1.

Duties of the Clergy 2:17.


Ser. 93:3.
4
Ser. 90:2.
5
In Matt. Hom 18:2.
3

Joseph became naked, to become more splendid than others; as though he returned to
how Adam has not been ashamed of his nakedness in Paradise, because of his purity.
Joseph became a living role model of courage and fleeing from evil. Of the
sayings of Fathers in this concern:

If you are still pure, be more so by avoiding looking at indecent things, and hearing
improper talk...Do not seek vain excuses, but have only one solution... leave the
Egyptian harlot, and escape even naked1.
St. John Chrysostom

Joseph fled leaving his garment, to avoid hearing what could contradict his purity,
as he, who enjoys listening, is encouraging the other who talks2.
St. Ambrose

If you can follow Josephs example, and leave your garment in the hand of your
Egyptian mistress; in your nakedness you are following your Lord and Savior, who
says in the Bible, that whoever do not forsake all what he has and bear his cross
and follow Me, will not be my disciple3.
St. Jerome

When you are on the housetop, do not think about your garment that is down
(Matthew 24: 17, 18); To flee from your Egyptian mistress, forsake the garment
that belongs to this world... Even Elijah, in his quick move to heaven, could not
take his mantle with him, but left the garments of the world there in the world (2
Kings 2:11,13)4.
St. Jerome
Fr. Asterius, Bishop of Amasea, believes that what Joseph did, strongly bore
what was realized in our Lord Jesus Christ, saying: [An Egyptian woman caught
Joseph by his garment, so he left his garment in her hand and fled away... Christ The
Lord forsook death that took hold of Him, leaving his linen clothes in the tomb. The
Egyptian woman got Josephs garment in her hand, but could not get Joseph himself...
The linen wraps were in the tomb that could not keep the Lord in it5.]

4- JOSEPH IN PRISON
Potiphars wife could not have Josephs heart, so he took hold of his garment,
and cried out accusing him of evil, to arouse the anger of her husband: He took him
and put him into the prison, a place where the Kings prisoners were confined. And he
was there in the prison. But the Lord was with Joseph and showed him mercy, and He
gave him favor in the sight of the keeper of the prison (Gen. 39: 20, 21)
Joseph succeeded in his fathers house, as a son who loved those who hated
him; so God got him into servitude, to proclaim his success as a foreign slave; and
having succeeded in his servitude, and adorned it with virtues. God got him in prison,
to be glorified in him in the midst of criminals. God gave him favor in the sight of the
keeper of the prison, who committed everything to Josephs hand, and: The Lord was
with him, and whatever he did, the Lord made it prosper (Gen. 39:23).
How beautiful are the words of St. John Chrysostom: [Joseph, in his
1

In Matt. Hom 37:8.


Duties of the Clergy 1:18.
3
Ep. 145.
4
Ep. 118:4.
5
On Ps. 5. hom 19.
2

shackles, was more glorified than any victorious crowned leader; while Potiphars
wife, even in her royal dwellings, was more miserable than any prisoner1.]
The divine inspiration confirmed that The Lord was with Joseph. By this the
prison turned into heaven; as wherever the Lord is, that place turns to heaven! Jonah
encountered the Lord, buried in the tomb, when he was inside the whale, amid the
raging waves of the sea; and the Word of God appeared among the three young men
amid the flames of fire, while the Pharisee was deprived of the encounter with God in
the temple, as he stood haughtily counting his virtues! I am not underestimating by
this, the holiness of the temple, but I wish we encounter with God wherever we are!
God wants us to become a sanctuary for the Lord, and a temple for His Holy Spirit, to
carry Him inside us wherever we go. Thus, the prison was transformed in Josephs
life, into a new encounter with the Lord, on a level, probably deeper than what he has
been, in his fathers house. Or in that of his master.
Anyhow, the wicked woman cast Joseph into prison to destroy him; and there
he found success and grace; the prison was transformed into a way to glory; and as
said by St. John Chrysostom: [So are Gods ordainment, that things that seem to
harm us, are, themselves, that benefit us. That is what occurred in Josephs case; his
mistress intended to destroy him, yet while doing that, she placed him into security.
The house where that monster (woman) has been kept, was for Joseph, a sort of pit,
while the prison was for him a mercy. When he was in her house, surrounded by
endearment and love (her flirtation), he was in terror that she would entrap him; but
once he was accused and cast in prison, he got rid of that monster and of its corruption
and perishing plots. So, it was better for him, to be put into a miserable place (prison),
amid humans, than to be in a place dwelt by a crazy woman... Actually, he was not
cast into prison, but he set forth from one. She turned his master into an enemy, but
made of God a friend of his! She let him enter into a closer relationship with God, the
true Friend2.]

1
2

In Matt. Hom 84:4.


In Acts hom 49.

CHAPTER 40

JOSEPH IN PRISON
Joseph entered prison, not for anything wrong he did, but as a price for the lust
of Potiphars wife. Similarly, the Lord descended to us and passed the winepress, not
because of any evil, he might have done, but in redemption of humanity that was
defiled. In prison, Joseph encountered with the two eunuchs (officers) of Pharaoh, as
though he is the Lord Christ, crucified between two robbers.
1- The two eunuchs in prison
2- The dreams of the two officers
3- Realization of the two dreams

1-4.
5-19.
20-23.

1- THE TWO EUNUCHS (OFFICERS) IN PRISON


Having got angry with his two eunuchs: the chief butler and the chief baker of
the king of Egypt, he put them in custody in the house of the captain of the guard, in
the prison, where they found Joseph to serve them honestly and compassionately.
Joseph, according to St. John Chrysostom, lived in prison, as though in his own
house, caring for other prisoners, as his own family. He was characterized by
meekness, tenderness, and obedience; He was not ashamed of his servitude, nor of his
prison, but was compassionate to all, serving all, even the fiercest of prisoners. So
Joseph was prosperous wherever he went1.

2- THE DREAMS OF THE TWO EUNUCHS


The two eunuchs dreamt a dream in one night and in one place, and were both
sad. But Joseph said to them, Do not interpretations belong to God? Tell them to me,
please (Gen. 40:8). What does that mean?
(1) The two officers, probably refer to the two robbers, who were crucified
with the Lord Christ2 - the true Joseph - and were blaspheming Him; But the one on
the right proclaimed his repentance, and took hold of Paradise, to remain with God,
while the one on the left stayed on his evil and blasphemy, to lose both his present and
eternal lives. The two officers refer to the fallen mankind; yet some of them crossed
over wrath, to Paradise, while others, in their denial, eternally lost their lives.
Who was he, who gained Gods mercies, but the chief butler, who offered the
cup of grapes juice to Pharaoh; as though he is like the congregation of believers who
receive the blood of the Lord Christ in the cup of their life, and cross in faith with
Him, the winepress, so the Father would be pleased by the sacrifice of His Son,
capable of salvation. As to the chief baker, he carried all kinds of baked food for
Pharaoh, and the birds ate them out of the basket on his head. It seems that that food
snatched by birds, refer to the works of the Law, on which the Jews leaned, through
their literal worship, or their works of self-righteousness, works that are not
connected to faith, to get snatched by the devil, and would not be the object of
pleasure to God.
(2) The two officers of Pharaoh refer to the wise and foolish virgins (Matthew
25:1-13). The chief butler was like a virgin, and offered in his cup the juice of vine; as
though representing the wise virgins, who carried their lamps full of the oil of faith,

1
2

In Tit. hom 4.
Asterius of Amasea: On Ps. 5 hom 19.

living and working by love1.


(3) The chief butler saw in his dream a vine with three branches; it was as
though it budded, its blossoms shot forth, and its clusters brought forth ripe grapes
(Gen. 40:10); and the chief baker saw himself carrying on his head three baskets.
Joseph interpreted the figure 3 as three days, at the end of which the first will enjoy
restoration to his place, and the other will face death.
In our study of the Books of Exodus and Joshua, we saw that figure 3 refers
to the resurrection from the dead, together with the Lord Christ who was risen on the
third day2. As though the dream of the chief butler refers to the resurrection of the
Lord Christ and our resurrection with Him. And what was realized in case of the chief
baker, refers to the death of the Lord Christ and our being buried together with Him.
He started by the resurrection, in order that we would not be terrified of death and
burial, as the apostle Paul did when he said: That I may know Him and the power of
His resurrection, and the fellowships of His sufferings, being conformed to His death
(Philippians 3:10).
The chief butler probably refers to the congregation of true believers, who
received the signs of resurrection in them as a fragrance of life; while the chief baker
refers to those in whom the work of Christ became a fragrance of death, because of
their denial; and as the apostle says: Now thanks be to God who always lead us in
triumph in Christ, and through us diffuses the fragrance of His knowledge in every
place. For we are to God the fragrance of Christ among those who are being saved
and among those who are perishing. To the one we are the aroma of death to death,
and to others the aroma of life to life (2 Corinthians 2:14-16).
Despite what Joseph achieved of that Exalted status, that made him a type of
Christ the Lord in His death and resurrection, and a type of Him in His crucifixion
between two robbers, yet, in human weakness he leaned upon human arm, as he asked
the chief butler to make mention of him to Pharaoh; and though he talked decently, he
did not hurt the feelings of Potiphar or his wife, saying: For indeed I was stolen
away from the land of the Hebrews; and also I have done nothing here that they
should put me into the dungeon (Gen. 40:15).
God, in his love for Joseph chastened him on his behavior; and as said by St.
John Chrysostom: [Joseph, eager to be released from prison, was left there for
sometime... so as to learn not to put his hope or trust in humans, but in God alone3.]

3- REALIZATION OF THE TWO DREAMS


The two dreams were realized on the third day, according to Josephs
interpretation, on the birthday of Pharaoh, who made a feast for all his servants; and
he lifted up the head of the chief butler, and restored him to his butlership again, while
the chief baker was hanged, as Joseph interpreted. It is a day of new birth, in which
the new man (the chief butler), who crosses over the vine press, lives, while the
arrogant old man (the chief baker) dies, he who placed the bread in the uppermost
basket.

St. Augustine: Ser. On N.T. Lessons 43:1-5.


Cf. our Commentary on Exod. 2:2; 5:5; Jos. 1:31.
3
In Tit. hom 6.
2

CHAPTER 41

JOSEPH THE GLORIFIED


Joseph graduated of the school of true love. His heart was filled with love for
his brothers who hated him; he succeeded in Potiphars house, serving in love, and
lastly in prison among the prisoners. And in due time, God lifted him up to the royal
palace; as though he is Christ the Lord, who descended for us to the prison of Hades,
to raise us with Him up to His heavenly palace, granting us the heavenly bread.
1- The two dreams of Pharaoh
2- Summoning Joseph
3- The interpretation of the two dreams
4- Josephs counsel
5- Joseph and the signet ring of Pharaoh
6- Joseph and laying up the grain
7- The two sons of Joseph
8- Joseph satisfies Egypt

1-8.
9-16.
17-32.
33-36.
37-46.
47-49.
50-52.
53-57.

1- THE TWO DREAMS OF PHARAOH


Joseph asked the chief butler to make mention of him to Pharaoh, without
defaming the reputation of Potiphars wife. But, because of his leaning upon human
arm, God left him two years in prison. In due time, designated by God, God, Himself,
talked to Pharaohs heart through two dreams that troubled his spirit.
Pharaoh, standing by the river, saw seven cows, fine looking and fat, and they
fed in the meadow; then seven other cows came up after them out of the river, ugly
and gaunt. The ugly and gaunt cows ate up the seven fine looking and fat cows, and
remained as they were: ugly and gaunt (Gen. 41:1-4). As Pharaoh slept, he dreamt a
second time, and suddenly seven heads of grain came up on one stalk, plump and
good; to be devoured by seven thin heads, blighted by the east wind, that sprang up
after them.
Joseph interpreted the two dreams, to indicate that God has confirmed to
Pharaoh what was about to happen; that seven years of great plenty will come
throughout the land of Egypt, to be followed by seven years of severe famine that will
deplete the land.
If the Nile River refers to the water of baptism, through which the Lord set
forth with His Holy Church, symbolized by the fine looking and fat cows; the devil
would set forth like a marine beast, together with his evil followers, ugly and gaunt,
aiming to devour the Church by the end of ages. The Lord Christ says: Unless those
days were shortened, no flesh would be saved (Matthew 24:22). So as to deceive, if
possible, even the elect. See, I have told you beforehand (Matthew 24:25). Christ the
Lord presented us with a bitter description of the coming of the Antichrist at the end
of time, whose interpretation by many Fathers, we have previously dealt1.
As to the heads of grain, the Church represents those thin heads, on one stalk,
blighted by the east wind, of which St. Hippolytus of Rome2 says that the Antichrist
will blow from the east as scorching wind that burns the holy plantation. So the
Antichrist attacks, together with his followers, the Church of Christ, to corrupt it at the
. : 1
." " : 2

end of time.
It seems that it will be bitter days, when the Antichrist will appear, of whom
the apostle Paul says: when the man of sin is revealed, the son of perdition, who
opposes and exalts himself above all that is called God or that is worshipped, so that
he sits as God in the temple of God, showing himself that he is God (2 Thessalonians
2:3-4).
And as Origen deals with the Antichrist, in his homilies on the Book of
Jeremiah, he thanks God that will not be present in those days, wondering, if there
would be one believer in every Church?! By that, Origin reflects the view of the
Church of the second century, concerning the Antichrist.

2- SUMMONING JOSEPH
It came to pass in the morning that his spirit was troubled, Pharaoh sent and
called for all the magicians of Egypt, and all its wise men. When he told them his
dreams, there was no one who could interpret them for Pharaoh. Then the chief butler
remembered what occurred with him and the chief baker, as they were in prison, and
how the Hebrew lad interpreted both their dreams; and how, just as he interpreted, so
it happened. The chief butler told Pharaoh, who sent and called Joseph, and they
brought him hastily; and he shaved and changed his clothing, and came to Pharaoh.
When Pharaoh told him about his dreams, Joseph said: It is not in me; God will give
Pharaoh an answer of peace (Gen. 41:16).
If letting hair grow, and putting on the prison clothing, refer to divine
incarnation, as Christ the Lord adopted our nature, yet without corruption, and put on
our body, what Joseph did, as he shaved and changed his clothing before entering to
Pharaoh, refer to the Lord Christ, who lifts us up to His glory, to the bosom of His
Father, after casting off our disgrace, and changing our first nature to one that fits our
enjoyment of His life. In Jesus Christ, we take off our old man, to put on the new man,
who is in the image of his Creator.

3- THE INTERPRETATION OF THE TWO DREAMS


Pharaoh told Joseph about his two dreams, and how the magicians could not
interpret them to him. Here, Pharaoh represents the world that God used to address
through dreams and symbols, especially during the Mosaic era, up till the time when
Christ the Lord - the True Joseph - came to reveal the symbols, to speak to us mouth
to mouth, to grant us the good counsel, through getting the leadership of our lives, and
to establish stores of spiritual grain in our depths.
How much we need to set forth from the magicians and wise men to the True
Joseph, not to lean anymore upon our human understanding; but by faith encounter
with the Lord Jesus Christ, to reveal to us the divine mysteries, to lead our life in the
time of fulfillment, as well as in the time of famine, and to get our spiritual ordinance,
in order to get us out of the affliction of this world, to the perfection of His eternal
glory!

4- JOSEPHS COUNSEL
Joseph did not stop at interpreting Pharaohs dreams, but gave him a good
counsel, according to the divine wisdom, saying: Let Pharaoh select a discerning
and wise man, and set him over the land of Egypt... Let him appoint officers over the
land, to collect one-fifth of the produce of the land of Egypt in the seven plentiful
years. And let them gather all the food of those good years that are coming, and store
up grain under the authority of Pharaoh, and let them keep food in the cities. Then

that food shall be as a reserve for the land for the seven years of famine which shall
be in the land of Egypt, that the land may not perish during the famine (Gen. 41:3336).
Josephs counsel was concentrated in the following points:
(1) A need for a discerning and wise man to be set by Pharaoh over the land of
Egypt. Pharaohs response to that request was: Can we find such a one as this, a man
in whom is the Spirit of God? And Pharaoh said to Joseph, Inasmuch as God has
shown you all this, there is no one as discerning and wise as you. You shall be over
my house, and all my people shall be ruled according to your word (Gen. 41:38-40).
As God gives us insight, so as not to live any more under the shadow of the
Law, but to have the two dreams revealed, so as to discern the truth instead of the
shadow, the symbolized instead of the symbol, we discover that truth, that we are in
need of Him, Who receives our land, and ordains our inner life, by divine wisdom, so
as to say to our Joseph: If You made us know Truth, and enlightened us to the way to
heaven, Can we find anyone as discerning and as wise as you?! Who could be over my
inner house, and could fulfill my senses, my emotions, and all my energies, but You?
In other words, as Christ the Lord gets us to enter His heavenly secrets, our need for
Him, would increase, and our depths would flare with yearning toward Him, to say
with the bride: When I found the one I love, I held him and would not let him go,
until I had brought him to the house of my mother, and into the chamber of her who
conceived me (Song 3:4).
If Pharaohs heart got attracted to Joseph, saying: Can we find such a one as
this, a man in whom is the Spirit of God? How much more should we be attracted to
Him, whose the Spirit of God is His Spirit?!, the One with the Holy Spirit in
Godhead?!
The apostle Paul says: For Christ is the end of the Law (Romans 10:4). As
the Lord Christ reveals to us the secrets and depths of the Law, we discover that its
goal is to push us toward Christ as a Savior, and a Groom to human soul. That is
probably why the Psalmist cries out: With Your light, O God, we behold the light.
As though he is saying: By Your Christ, who is Your light, we discover the mysteries
of Your Law, to enter with us to Christ Himself, being the divine Light. Christ is the
Way, as well as the end!
(2) Joseph asks Pharaoh to appoint officers over the land, under the leadership
of that wise man. Who are these officers, but the sanctification of senses, to have all
our senses controlled and sanctified in the Lord, to work, not according to the whims
of the body, but according to the counsel of Christ the Lord, the Overseer of our whole
life.
It is noteworthy that Christ the Lord did not appoint any supervisor over our
senses, but the Holy Spirit, who, alone, can sanctify and formulate our senses,
according to His divine will. St. Anthony said: [The Holy Spirit instructs man on how
to keep the whole body - from the head to the feet - in harmony; to keep the eyes to be
pure; to keep the ears to hear in peace, and not to find pleasure in talking about others
and defaming others; to keep the tongue just to pray, giving weight to every word, so
that no defiled or carnal thing would intermingle with our talk; to keep the hands, to
be lifted for prayers, and to work for mercy and generosity; to keep the stomach, to
have appropriate limits for food and drink, according to what is right for sustaining the
body, and not letting lust and greed deviate it from its right course; and keep the feet,
to walk according to the will of God, to do the good works. By that, the whole body
would get under the authority of the Holy Spirit; to change gradually, until it, to a
5

certain extent, shares the features of the spiritual body, that it gains at the just
resurrection1.]
(3) Joseph counseled Pharaoh to gather one fifth of all the food of those good
years that are coming, and store up grain, as reserve for the land for the seven years of
famine that shall be in the land of Egypt. That was a wise counsel, which should be
adopted by every believer spiritually. In times of his spiritual comfort, and when his
heart flares with love for God, he should take the opportunity to gather, on account of
the kingdom of God, in the innermost stores of his heart, so that, being honest and
committed at those times, God, Himself, would support him at times of draught, and
at times of temptations.
As much as our honesty is, in times of spiritual flare, and we making use of
every opportunity for continuous growth, we shall find abundance of free help from
God, in times of negligence... Because He is honest, and not unjust to forget your
work and labor of love (Hebrew 6:10). If, under the Law, we are committed to give
tithes, in the era of grace, we should give in abundance. The one fifth, here, does not
imply a certain sum, but a surrendering our five senses to Him.
(4) As we set on earth, storehouses, land would not perish during the famine
(Gen. 41:36), namely, if our body carried in it, stores of spiritual grain, sin would be
incapable of corrupting it through famine, but would not perish during periods of
affliction.

5- JOSEPH AND THE SIGNET RING OF PHARAOH


Pharaoh felt that Joseph is a man in whom is the Spirit of God (Gen. 41:38), a
man discerning and wise, so he said to him: See, I have set you over all the land of
Egypt. Then Pharaoh took his signet ring off his hand, and put it on Josephs hand;
and he clothed him in garments of fine linen, and put a gold chain around his neck.
And had him ride in the second chariot which he had; and they cried out, Bow the
knee (Gen. 41:41-43).
How amazing! The one considered by his brothers as worthy of death, is
honored by the pagan king, and set by him over all the land of Egypt. His brothers
took off his colored tunic, and the stranger presented him with a garment of white
linen. His brothers sold him as a slave, and the pagan gives him his signet ring, put a
gold chain around his neck, and had him ride on his second chariot. His brothers
humiliated him, and the stranger cried out, Bow the knee to him.
Who is that Joseph, but Christ the Lord, rejected by His nation, as a King to
reign over their hearts, to ordain their lives, and transfigure in their depths?! Who is
that Joseph, but every true believer who abides in Christ the Lord, to become rejected
by his brothers, and for his righteousness testified for by the strangers?!
Pharaoh, on the other hand, represented the pagan peoples who received the
Lord Christ - the slave rejected by His brothers - to reign spiritually over them, and to
take over leadership of their lives; We can say, as well, that he also represents the
Father. Just as Joseph came out of prison, to encounter with Pharaoh, and be given his
signet ring from his hand, the white linen garment, the gold chain, and the chariot, the
Lord Christ, who, for our sake became a slave; descended to Hades as to a prison; and
on our account, set forth to receive, in our name from the Father, the signet ring of
sonship, so we became in Him children of God, enjoyed His righteousness as a white
linen garment with no blemish or defilement; got the fellowship of His glories,
. : 1

proclaimed in the gold chain; enjoyed the heavenly chariot; set forth toward heaven,
from glory to glory, and from power to power; and became in Him dignified kings.
Joseph was called by the name of Zaphnath-Paaneah, that means in
Hieroglyph food of life, a title truly fit for Christ the Lord, who did not set earthly
storehouses to gather the grain of the good years, but offered Himself as Heavenly
Bread, whoever eats of It would not hunger, forever. Some believe that name to mean
in Hebrew Savior of the world or Proclaimer of secrets.
Pharaoh gave him a wife, Asenath, the daughter of Poti-Pherah Priest of On,
symbolizing in this, the union of Christ the Lord to His bride, coming from the
Gentiles, where her father worshipped, and was a priest of the idols; The name
Asenath is that of the goddess of wisdom. That of her father, Poti-Pherah, means the
one related to Ra, God of the sun; and On was Heliopolis, city of the sun. It is
claimed that Asenath, has been a beautiful and decent girl, who loving Joseph dearly,
she forsook the idol worship, and clang to the Living God. Anyhow, I wish that we be
counted as Asenath to become wise enough to forsake the worship of the sun of this
world, and attach ourselves to the sun of righteousness, as an eternal Groom.

6- JOSEPH AND LAYING UP THE GRAINS


Joseph gathered up in every city, all the food of the seven plentiful years, He
gathered very much grain, as the sand of the sea, until he stopped counting, for it was
without number (Gen. 41:48-49)
When we deliver our life in the hand of the Lord Christ, our life would be
flooded, and fulfilled beyond human counting. Void would never infiltrate into our
mind, heart, or feelings! God would stretch His hands to give in abundance, bringing
forth in us living and persistent fountains.

7- JOSEPHS TWO SONS


During the years of abundance, Asenath, Josephs wife, bore him two sons,
Joseph called the name of the firstborn Manasseh, for God has made him forget all
his toil and all his fathers house. And the name of the second Ephraim, for God has
caused him to be fruitful in the land of his affliction (Gen. 41:51-52).
The soul that gets attached to Christ the Lord will bear, like Asenath, two sons:
Manasseh and Ephraim. The first representing the passive side, namely, forgetting all
toils of life, together with the house of his old father. The second represents the
positive side, as Ephraim means increasing fruit. It is not enough to forget the past,
but it is fit to produce fruit in the Lord.
If Asenath represents the virtuous life, as it is the union with the true Joseph,
this virtuous life, an expressed by St. John Chrysostom1, does not stop at forsaking
evil or forgetting it, but should, likewise, do good. virtue, in the Lord Christ, has two
integrated aspects: forgetting evil, and acting with goodness. Namely, guarding
oneself from sin, with readiness to the real righteousness.

8- JOSEPH SATISFIES EGYPT


We end our talk here, by contemplating in the amazing plan of God. He
allowed Joseph to be cast in prison, in order to deliver the Egyptians from famine, and
to give life to his family. He is a type of Christ the Lord, Who became as slave, and
accepted the verdict of the cross, in order to offer Himself as Heavenly Bread, to
fulfill the Gentiles, and, in the end of days, to receive His own, accept faith after such
. :

a long denial.

CHAPTER 42

JOSEPHS BROTHERS IN EGYPT


Having deprived themselves from Joseph by selling him, all Canaan lost the
blessing, and came under famine, while Egypt got blessed by him, to become the
source of satisfaction to the hungry. And now, feeling the hunger, those brothers had
to go to Egypt to buy themselves grain, as though representing the congregation of
Jews who betrayed the Lord Christ, and sold Him for a little silver, and at the end of
days, feeling the real hunger, would leave Canaan, and depart to Egypt, namely, to the
Church of the Gentiles, to seek what it had lost: Faith in Christ the Lord. But, it will
not encounter with Him, as long as it is committed to Zionism, attached to worldly
ambitions.
1- Jacob sends his sons to Egypt
2- Presenting themselves before Joseph
3- Return to Canaan

1-4.
5-28.
20-38.

1- JACOB SENDS HIS SONS TO EGYPT


When Jacob saw that there was grain in Egypt, Jacob said to his sons, Why
do you look at one another? and he said, Indeed I have heard that there is grain in
Egypt; go down to that place and buy for us there, that we may live and not die(Gen.
42: 1, 2).
Jacob heard that there was grain in Egypt, probably from traders who do
business there, or from the surrounding people who had to go there to buy grain; so he
instructed his sons to go down to that place. In the present text, we note the following:
(1) The word Jacob was repeated more than once. Israel was not
mentioned, despite the fact that he was promised to be called Israel, and not Jacob
anymore. Jacob here, does not represent the people of God, but the Jews, who lost
faith in Christ the Lord, namely, the true Joseph. They are not counted as the spiritual
Israel, or the people of God, because of their denial.
(2) Now, Jacob resort, through his sons, to Egypt, to live and not to die; as the
Jews have lost the Source of their life - the True Joseph -, while the Gentiles - Egypt received the true Source of life.
(3) Jacob said to them, Go down to that place as the Jews were
characterized by pride that led them to denial. That is why that invitation is directed to
every arrogant soul, to forsake its pride, and go down there, namely, to the Church
of Christ the Lord, marked by the Spirit of her humble Groom.
(4) Jacob said to them: Why do you look at one another?! It was fit for them
to look up to the Source of satisfaction, to where Joseph is, instead of looking at each
other. It is as though Jacobs words represent an invitation to the soul to wake up and
come out of its shell to open to Christ the Lord. The closed heart lives hungry, while
the one open to God and men would be satisfied with God, the source of every
satisfaction.
(5) Only 10 of Josephs brothers went down to Egypt (Gen. 42:3), without
Benjamin, as Jacob feared that some calamity might befall him, like what happened to
Joseph. That first setting forth of the ten, refers to setting forth toward Christ the Lord,
through our spiritual comprehension of the Law (10 commandments of the Law). But
we shall never encounter with Joseph, on the level of love, except with Benjamin son
of the right, namely, with our attachment to the Bible, that grants us the right to enjoy
the right of God.
3

2- PRESENTING THEMSELVES BEFORE JOSEPH


When Canaan was enjoying prosperity, Jacob and his sons did not think about
an encounter with Joseph. Most probably the sons of Jacob forgot all about Joseph,
assuming that they would never see him again. But God with His love allowed famine
in Canaan, in order to give them the chance to encounter with Joseph. God does not
wish for our humiliation, nor seek our hunger; but as we lose our inner Joseph, our
depths become dry and hungry; so God allows for famine on land, so that, when we
discover our inner hunger, we seek our Joseph, to satisfy the inside as well as the
outside.
The Holy Bible says: Now Joseph was governor over the land; and it was he
who sold to all the people of the land. And Josephs brothers came and bowed down
before him with their faces to the earth (Gen. 42:6).
Joseph took on himself the task of selling grain from outlets on the eastern
frontiers of Egypt; probably to make sure that strangers, coming from abroad, would
not abuse the fortune of Egypt; or because of his flaring yearning for his father and
brothers, whom he expected eventually to come buy grain. When they actually came,
he recognized them, but acted as a stranger and spoke roughly to them. His behavior
in that encounter carried the following significance:
(1) Representing the Lord Christ, Joseph recognized his brothers who did not
recognize Him. The Lord Christ, who knows us by name, came. Yet as he carried our
nature, and took the appearance of man, His brothers, the Jews, did not recognize
Him, and as the apostle says, If they would have recognized the Lord of glory, they
would have not crucified Him.
(2) He spoke to them roughly, and even accused them of being spies; not to
avenge them, as his soul was aflame for his brothers. And when he heard them speak
bitterly, remembering what they did to him, without knowing that he was Joseph, He
turned himself away from them and wept (Gen. 42:24). By acting rough, he meant to
hide his identity from them, so they would not be terrified. And besides, he wanted to
hear from them about his father and brother Benjamin, in an indirect manner, planning
to bring them all to live with him in Egypt. He managed to accomplish all that.
God, in His love, sometimes seem rough, not to deprive us of His compassion,
but to realize His plans in us, and to enter with us into His mysteries, and to let us
enjoy His grace, in an exalted way, that is beyond our comprehension.
(3) Joseph remembered the dreams in which he had dreamt about them (Gen.
42:9). We may occasionally, as time goes by, assume that God had forgotten His
promises; but actually, he will grant us their realization in due time, and in an exalted
way, that we do not expect.
(4) He put them all together in prison three days, as though he intended to
chasten them, compassionately, hoping that they might remember their sin toward his
innocent blood. And then Joseph kindly said to them, the third day: Do this and live,
for I fear God: If you are honest men, let one of your brothers be confined to your
prison house; but you go and carry grain for the famine of your houses. And bring
your youngest brother to me; so your words will be verified, and you shall not die
(Gen. 42:18-20).
He wanted to put their hearts at ease, as he feared God, but wished to verify
their words by letting them bring their younger brother to him, toward whom his heart
was aflame; and as a sign of his compassion he allowed them to take grain for their
house, saying: You shall not die, and besides, he restored every mans money to his
sack, giving them the grain free.
4

Joseph who was previously imprisoned is now imprisoning his brothers three
days. As they are released, they will find Joseph presenting them grain for their
houses, requesting them, in order to prove their honesty, to bring their younger brother
to him. It is the talk of the Lord Christ, who was buried in the tomb as though in
prison, granting us to be buried with Him three days, to enjoy the power of His
resurrection; then to receive Him as a heavenly bread to satisfy us and all our families,
namely, to fulfill the soul, together with the body, and the mind... all what we have.
As to his request for the younger brother, it is an invitation to work. The heart of the
Lord Christ would not be at peace toward the Church, unless it brings Him the
younger brother, namely seeks every soul and brings it to His account. The Lord
Christ will keep requesting from the Church to work on bringing Benjamin to Him,
namely, to bring Him all, being a Son on the right hand of God. With this Spirit, St.
John Chrysostom says: [God gets much pleasure by that; for, even if man did
everything possible, to submit his body to asceticism, if he fasts his whole life, if he
gives away all his possessions to the poor, all that would not be equal to his zeal for
souls salvation1.]
(5) Josephs words to them, Do this, and you shall live and not die (Gen.
42:18, 20), is the invitation by the Lord Christ, risen from the dead, wanting us to be
buried together with Him, in order to enjoy the new risen life, and not to die. And as
the apostle Paul said, Therefore we are buried with Him through baptism into death,
that just as Christ was raised from the dead by the glory of the Father, even so we
also should walk in the newness of life. For if we have been united together in the
likeness of His death, certainly we also shall be in the likeness of His resurrection
(Romans 6:4-5).
(6) Why did Joseph bound Simeon before their eyes (Gen. 42:24)? Surely, he
did not do that out of spite or revenge, and most probably he loosed his shackles and
treated him well, after his brothers left. But he intended to motivate them to hasten to
bring him Benjamin, if they are keen on releasing their brother Simeon. From another
aspect, the word Simeon means hearkening, referring to hearkening to the voice of
God, and obeying him. That is why, binding Simeon, reveals the loss by the Jews of
the spirit of hearkening to God and obeying Him.
Yet some believe that Simeon had been very harsh toward Joseph, having been
the one who suggested killing him (Gen. 37:19-20). So he deserved chastisement to
make him feel his sin, and present repentance for his actions.
Reuben son of vision, on the other hand, rebuked his brothers, saying: Did I
not speak to you, saying, Do not sin against the boy, and you would not listen?
Therefore, behold, his blood is now required of us (Gen. 42:22).
He represents the son of vision, namely, the insight that opens to realize the
transgression done by man, in order to repent for it. And as said by St. John
Chrysostom: [When you behold a certain thing happening to you, remember your sin,
that brought it upon you2.]

3- RETURN TO CANAAN
Josephs brothers returned to their father in the land of Canaan, without
Simeon, to tell him all that befell them, and how the lord of the country said to
them, By this I will know that you are honest men; leave one of your brothers here
. 1
2

In Acts hom 12.

with me, take food for the famine of your households, and be gone. And bring your
youngest brother to me. So that I shall know that you are not spies, but that you are
honest men. And I will deliver your brother to you, and you may trade in the land
(Gen. 42:33-34)
Jacobs response to that was: You have bereaved me of my children: Joseph
is no more, Simeon is no more, and you want to take Benjamin away. All these things
are against me. Then Reuben spoke to his father, saying, Kill my two sons if I do not
bring him back to you; put him in my hands; and I will bring him back to you (Gen.
42:36).
Jacobs sons returned without Simeon, to have their depths revealed. It
appeared that they, in their hearts, did not hearken to God, the apparent thing that
represented bitterness to all, revealed the inner situation that they long disregarded.
In calling Joseph, the lord of the country without recognizing him, they
unknowingly testified that in him, the dreams they could not stand to hear were
realized. That lord was not aggressive, but was asking them to prove their honesty, by
bringing Benjamin to him.
Jacob refused to deliver Benjamin to them, lest any calamity should befall him
along the way like his brother Joseph, then you would bring down my gray hair with
sorrow to the grave (Gen. 42:38). This is the true fatherly emotions, as the fall of any
of our sons, even so he is young, would bring down our gray hair to the abyss; these
emotions expressed by the apostle Paul by saying: Who is weak and I am not weak?
Who is made to stumble, and I do not burn with indignation? (2 Corinthians 11:20).
St. John Chrysostom often dealt with this fatherly compassion toward every soul in
the Jesus Christ1.
Jacob says you would bring down my gray hair with sorrow to the grave (the
abyss); as then, the door of Paradise was not yet opened... death was to him a
bringing down!

. 1

CHAPTER 43

THE NEXT ENCOUNTER WITH JOSEPH


In the first encounter, Joseph pretended to be rough with them, and accused
them of being spies. In the second encounter they were terrified and could not
recognize him. Then came the third encounter, and Joseph could not restrain himself,
and wept aloud proclaiming himself to them (Gen. 45:1-3). It was as though they were
encountering the true Joseph, in the third time, through His resurrection on the third
day, to recognize Him as the Source of their life, and as their true brother; while the
two first encounters carried to them much sufferings.
1- The need for food
2- An encounter in Josephs home

1-13.
14-34.

1- THE NEED FOR FOOD


Now the famine was so severe in the land that Jacob had to persuade his sons
to return to Egypt to buy more food. Then Judah asked him to allow them to take
Benjamin along, as the lord of the country had previously solemnly proclaimed that
they shall not see his face unless their brother was with them. As Jacob was reluctant
to do so, he admonished them for telling the man whether they had still another
younger brother, to which they responded, that the man pointedly asked about them
and their kindred, and they had to tell him everything. Finally, he said to Israel his
father, Send the lad with me, and we will arise and go, that we may live and not die,
both we and you, and also our little ones. I myself will be surely for him; from my
hand you shall require him. If I do not bring him back to you, and set him before you,
then let me bear the blame forever (Gen. 43:8-9).
Judah and Benjamin, each were a type of Christ the Lord, from a certain
aspect. Judah represented Christ the Lord, by being a guardian for his younger brother,
committed to bring him back, as the Word of God came incarnated, as our firstborn
brother, from the tribe of Judah, Guarantor before the Father, to redeem us with His
blood. Indeed we became the least, not in relation to Christ the Lord, the Creator and
Head of all creation, but in relation to the heavenly rational creation, having been
greatly brought down by sin. However, in the eyes of God the Father, we are as much
beloved as Benjamin, to present His own Son for the sake of our salvation. Benjamin,
on the other hand, presents another symbol of the Lord Christ, who became the least,
having occupied the last row, to embrace all creation in love. He became the least like
Benjamin, who, if he does not set forth to Canaan to the land of Egypt, his brothers
would be deprived of food. As though he is the Word of God, the beloved Son, the
Only-Begotten, and who sits on the right hand of the Almighty, descending to Egypt,
as one of us, to find in Him the satisfaction of Spirit.
Joseph says: You shall not see my face unless your brother is with you (Gen.
43:4). As though he is the voice of God, the Father warning us that we shall not see
His Face, or enjoy His heavenly bread or the fellowship of His glories, unless we
appear before Him in and with the Lord Jesus Christ. Without Him, we shall never
encounter the Father, nor shall have a place in His divine bosom. And as said by the
apostle Paul, Just as He chose us in Him before the foundation of the world, that we
should be holy and without blame before Him in love (Ephesians 1:4).
Finding no other way for salvation, Jacob sent Benjamin to the land of Egypt,
and instructed his sons to take with them some of the best fruits of the land in their

vessels and carry down a present for the man: a little balm and a little honey, spices
and myrrh, pistachio nuts and almonds, and to take back the money that was returned
in the mouth of their sacs, beside other money to pay for what they will purchase.
As if, in order for the sons of Israel to encounter Joseph, it is fit for them to
present three things:
(1) To take Benjamin with them, without whom they would not see Josephs
face - symbolizing, as we said, Christ the Lord. In Him and with Him we can
encounter the Father in His heavenly glories.
(2) To take with them presents, some of the best fruits of the land, is a
representation of the fruits of the Holy Spirit, offered to us by the Father through His
Holy Spirit, to carry as a present of love to Him. For He is working in us to do for
His good pleasure (Philippians 2:13). From his work, we are presenting Him with
what is for His good pleasure. And as the prophet David says: Of your own we have
given you (1 Chronicles 29:13). Indeed, the fruits of the Holy Spirit: love, joy, peace,
longsuffering, kindness, goodness, and faithfulness (Galatians 5:22) are (balm, spices,
and myrrh) to heal the Spirit; (honey), that carries the sweetness of heart and mind; as
well as (pistachio nuts and almond) as food that satisfies the body. We present what
we enjoyed, as a source of healing for the soul, and satisfaction and sweetness, as a
present of love to the Father in His Son, to bring Him pleasure.
(3) Returning the silver that they found in the mouths of their sacs, refer to
understanding the symbols and the prophecies of the Old Testament. As to the new
silver, it is the enjoyment of the understanding of the New Testament, and recognizing
the gospel of Christ. If the words of the Lord are... like silver tried in a furnace of
earth (Psalm 12:6), it is fit for us to encounter with God through presenting that
silver by making it real in our life and obvious in our behavior, promulgating our
spiritual comprehension of the Law and of the Gospel, practically every day.

2- AN ENCOUNTER IN JOSEPHS HOME


When Joseph saw Benjamin with them, he said to the steward of his house,
take these men to my home, and slaughter an animal and make ready; for these men
will dine with me at noon (Gen. 43:16).
But, as his brothers were brought into Josephs house, they were afraid that,
because of the money that was returned in their sacs, he wanted to arrest them and
take revenge. But the steward in charge of the house, put their hearts at ease, saying to
them, Peace be with you, do not be afraid. Your God and the God of your father has
given you treasure in your sacks; I had your money (Gen. 43:23).
It seems that Joseph instructed his man to say these words, to put the heart of
his brothers at ease, especially that the man brought Simeon out to them, gave them
water and they washed their feet, and gave their donkeys feed. When Joseph came
home, he asked them about the well-being of their father, and saw his younger brother
Benjamin, Now his heart yearned for his younger brother, so Joseph made haste and
sought somewhere to weep, and went to his chamber and wept there. Then he washed
his face and came out; and he restrained himself, and said, Serve the bread. So they
set him a place by himself, and them by themselves, and the Egyptians who ate with
him by themselves, because the Egyptians could not eat food with the Hebrews, for
that is an abomination to the Egyptians. And they sat before him, the firstborn
according to his birthright and the youngest according to his youth, and the men
looked in astonishment at one another. Then he took servings to them from before
him, but Benjamins serving was 5 times as much as any of theirs. So they drank and

were merry with him (Gen. 43:30-34).


That was the second encounter between Joseph and his brothers, it was clearly
different from the first one (Gen. 42): the first presented to us a shadow of our
encounter with the Lord Christ during the passions of his crucifixion, while here, we
encounter with Him in His tomb. And in the third one, we enjoy encountering with
Him through His resurrection, even though we cannot separate between the
crucifixion, the burial, and the resurrection, all representing one integral work of
redemption, that cannot be divided.
In that encounter, we distinguish shadows of the work of redemption of the
Lord Christ, from the following different aspects:
(1) In the first encounter Joseph appears rough, and accuses them of being
spies, though the Holy Bible proclaims that he could not bear the bitterness of the
situation, so he turned himself away from them and wept (Gen. 42:24). It is our
encounter with the Lord Christ at the moments of crucifixion, as the divine justice was
fulfilling the debt in the body of Christ, although our eyes were incapable of
comprehending the hidden love of God, exalted beyond our minds. Here, however, we
do not find roughness but compassion and food. As the Lord Christ was buried in His
tomb, humanity, departed on hope, could encounter with Him, recognize Him, and
receive the Savior as a spiritual food, that grants eternity.
The first encounter took place outside Josephs house; as the Lord Christ has
been crucified outside the camp, where we are asked by the apostle to go forth to
Him, bearing His reproach (Hebrew 13:13). This encounter, on the other hand, took
place inside Josephs house, as the departed in hope, encounter with the buried Lord
Christ, in Paradise, to which He bore them as a loot of love, to His house. And as the
Lord said to the robber on His right-hand side: Today, you will be with Me in
Paradise.
(2) Joseph went into his chamber, and wept there, then washed his face and
came out, and he restrained himself and said, Serve the bread. What is that
chamber where the true Joseph wept, then washed His face, and came out, but His
Holy tomb, where He encountered with death; washed our death, not with His tears,
but with His pure blood, then resurrected to give us His risen body, as eternal life?!
(3) Joseph set a special table for him, he seated his Hebrew brothers at
another, and the Egyptian guests at a third one. The gathering of all of them together,
refers to the unity of the Church in the Head, where men of the Old Testament gather
with those of the New Testament, in the Lord Jesus Christ. Joseph represented the
head, with a special table, being the firstborn. The Hebrews represented men of the
Old Testament, who received in Josephs house special food, through the Law and
prophecies. And the Egyptians represented men of the New Testament, namely, the
Church of the Gentiles that enjoyed the table of the Bible.
(4) As the Hebrews sat before Joseph, they looked at one another in
astonishment, seeing that the order of their sitting was conforming to their seniority of
age, wondering if the man recognized them?! The Hebrews did not recognize Joseph,
but he recognized them fully, and set for each of them his proper place, as though he
is the Lord Christ, who knows us before we knew Him, knows us by name (John
10:3), and ordains our salvation beforehand, and designates for each of us a special
mansion in His Fathers house (John 14:2). He knows us, and knows the stature of
each in Spirit; and as the apostle says: For one star differs from another star in
glory (1 Corinthians 15:41).
(5) He took servings to them from before him, but Benjamins serving was 5
5

times as much as any of theirs. What servings of glory he got, he grants us from before
him, as we become fellows with Him in glory. The 5 times much of servings that
Benjamin got, refers to Gods gift to us, by sanctifying our 5 senses, to become
satisfied and glorified by Jesus Christ.
(6) That fulfilling and joyful encounter rejoiced Josephs heart and made it
yearn for his brothers, especially for Benjamin, caused them to look in astonishment at
one another, as to an exalted thing beyond their comprehension, in order to encounter
with their brother Simeon, to sit and eat with the Lord of the country, and to get
servings from before him, they had to be so prepared: To enter into Josephs house, to
wash their feet with water, to get feed for their donkeys; then to sit at the table.
What is entering Josephs house, but being included in the fellowship of the
Church, to get into Gods house through the water of Baptism? What is washing of
feet with water, but presentation of repentance to wash out our transgressions, and the
dust that clanged to our souls during our travel. As to feeding our donkeys, it refers to
sanctification of the flesh, that was animal - like by its lusts, to satisfy it, not with lusts
of this world, but through the sanctified life in the house of the Lord, and lastly, to sit
at the table, it refers to enjoyment of the Sacrament of the Eucharist. These are all the
media of our salvation, that we enjoy in the Church of Christ by the Holy Spirit
through the cross.
(7) We end our talk about that encounter, with the comment by St. John
Chrysostom on the weeping of Joseph, as he saw his brothers: [Let us be like that
man; be sad and weep for those who harm us; Let us not get angry with them, as they
actually, are worthy of tears, because of the punishment that awaits them, and the
judgment into which they cast themselves1.]

In 1 Thess. hom 4.

CHAPTER 44

JOSEPHS SILVER CUP


It was not possible for Joseph, having seen the face of his younger brother
Benjamin, who entered his house, and sat at his table, to let him go again. So,
prudently, he ordered to put his silver cup in the mouth of Benjamins sack. By that,
he could retain him, and at the same time be sure of his brothers honesty towards
him: will they forsake their younger brother and go without him, or abide to him.
1- Putting the cup in Benjamins sack
2- Judah redeems his younger brother

1-13.
14-34.

1- PUTTING THE CUP IN BENJAMINS SACK


Joseph commanded the steward of his house to put each mans money in the
top of his sack, and to put his cup, the silver cup, in the top of the sack of Benjamin,
together with his money. That cup was used for drinking. Some nations had certain
superstitions, by throwing a coin or a ring in it then see the pattern and direction of the
bubbles that appear, by this they thought that they could predict the future. This
custom is still found in Egypt, but in another form: turning the cup of coffee upside
down after drinking, to see the different patterns made by the coffee grounds.
Some others used that cup to bring about sleep, through deep and long
meditation in the bubbles that appear in it, that give them some relaxation.
As soon as the morning dawned, the men were sent away, and when they had
gone out of the city, and were not yet far off, Josephs steward followed and overtook
them, and rebuked them for their alleged stealing of his masters silver cup, repaying
evil for good! Their response was: Why does my lord say these word?! Far be it from
us that your servants should do such a thing. Look, we brought back to you from the
land of Canaan the money that we found in the mouth of our sacks. How then could
we steal silver or gold from your lords house?! With whomever of your servants it is
found, let him die, and we also will be my lords slaves (Gen. 44:7-9)
So he searched, and began with the oldest, and left off with the youngest, and
the cup was found in Benjamins sack. Then they tore their clothes, and each man
loaded his donkey and returned to the city.
Thus, Josephs plan worked: Benjamin returned to him, though unfairly
accused of stealing and he discovered the change of heart of his brothers, having torn
their clothes and returned in bitterness, for the sake of their youngest brother
Benjamin. Because of that, Joseph revealed himself to his brothers. For their
repentance, and their unselfish love for their youngest brother, all of them were found
worthy of the third encounter with Joseph; as though with the Lord Christ, risen from
the dead, to proclaim His resurrection to and in them.
What is that cup, found in the sack of Benjamin, that made all of them return
to Joseph, but the cup that the Lord Christ drank for our sake, saying: O, My Father,
if it is possible, let this cup pass from Me. Nevertheless, not as I will, but as You will
(Matthew 26:39).
The Lord drank that cup, as He received the passions on behalf of all
humanity; and by drinking it. He got us back to the city, after we departed from it
together with our donkeys. We return to the Holy City, the Upper Jerusalem, carrying
the heavenly grains, through the body, that does not go back to the Paradise of Eden,
where Adam and Eve have been, but to eternal life. We return, not with a natural
(animal) body, but with one that carries a new nature, fit for eternity, as expressed by
3

the apostle Paul: It is sown a natural body, it is raised a spiritual body... And as we
have borne the image of the man of dust, we shall also bear the image of the heavenly
man (1 Corinthians 15:44-49).
The man said, With whomever of your servants, it is found, let him die; and
we also will be my lords servants (Gen. 44: 9). That is the voice of humanity that
cried out, It was expedient that one man should die for the people (John 18:14). The
Lord Christ bore the cup for our sake, and died according to the flesh; and indeed we
all became slaves to our Lord; as though the previous words were realized literally in
the Person of the Lord Christ and those who believe in Him.
The men tore their clothes, having cast away the old man and set forth,
together with Benjamin the bearer of the cup, to the city, to encounter with Joseph, the
glorified.

2- JUDAS REDEEMS HIS YOUNGER BROTHER


If Benjamin became a symbol of Christ the Lord, who occupied the rearmost
row, as though the least of all, in order to bear on our behalf the cup of wrath of the
Lord, to pay our debt, and to enter with us into the city of God, where we encounter
the glorified Lord of the land, he, from another aspect, represents the humanity that
bears the sin, for whose sake, the One, of the tribe of Judah, came out to intercede and
to offer His life for its salvation. That was what Judah did, as he, with the spirit of
humility, approached Joseph to deliver himself a ransom for his younger brother,
saying, For your servant became surety for the lad to my father, saying, If I do not
bring him back to you, then I shall bear the blame before my father forever. Now,
therefore, please let your servant remain instead of the lad as a slave to my lord, and
let the lad go up with his brothers. For how shall I go to my father if the lad is not
with me, lest perhaps I see the evil that would come upon my father (Gen. 44:32-34).
Judah recited to Joseph the talk between them and their father, and told him
how the soul of their father is attached to the lad, especially that his brother has been
torn to pieces. And now, he could not bear to see the evil that would befall the old
man. That attachment of Jacobs soul to Benjamin, which motivated Judah to offer
himself a surety for the sake of his brother, is a faint portrait of the love that binds the
Father to mankind; to make the Only-Begotten Son, in His love to His Father, and to
humanity, to offer Himself a redeemer and Savior.

CHAPTER 45

JOSEPH REVEALS HIMSELF


We said that the first encounter referred to our enjoyment of fellowship in the
passions and crucifixion of the Lord Christ; the second encounter referred to burial
with the Lord, while the third encounter referred to our being raised with the Lord
Christ, who revealed Himself as the Grantor of life and the Conqueror of death.
1- Joseph reveals himself to his brothers 1-15.
2- Inviting his father and brothers to come to live in Egypt 16-24.
3- Israel hears about Joseph
25-28.

1- JOSEPH REVEALS HIMSELF TO HIS BROTHERS


Then Joseph could not restrain himself before all who stood by him, and he
cried out, Make everyone go out from me. So no one stood with him while Joseph
made himself known to his brothers. And he wept aloud, and the Egyptians and the
house of Pharaoh heard it. Then Joseph said to his brothers, I am Joseph, does my
father still live? But his brothers could not answer, for they were terrified in his
presence (Gen. 45:1-3).
Judah recited the conversation between him and his father Israel, by which he
demonstrated how the absence of Joseph had a deep effect on his fathers soul, and
could not be easily taken away, and was the reason why the old man got greatly
attached to Benjamin, his youngest son. And how that motivated Judah to offer
himself a surety for Benjamin, lest he sees the evil that would come upon his father, if
he does not bring the lad back to him. Before those emotional words, together with his
flaring yearning in his heart toward his father, Joseph could not restrain himself, and
cried out, Make everyone goes out from me. And then, Joseph revealed himself to
his brothers, while weeping aloud till the Egyptians and the house of Pharaoh heard it!
In the first and second encounters, Joseph managed to control his emotions;
although his heart was yearning for his brothers, that he wept in his private chamber.
But now, he could not restrain himself any more, and he could not help revealing his
identity to them, after driving strangers outside!
The first encounter took place in the presence of many, so was the second. But,
in the third encounter, Joseph did not reveal himself except after driving all strangers
outside. So was the case with the first encounter with Christ the Lord by the cross
before a multitude, and on his burial, before the Roman guards. But on His
resurrection, He did not reveal Himself except to His own, who yearn to the
resurrected life. In other words, crucifixion and burial were realized in public, to
proclaim His salvation to all mankind. But as far as the mystery of resurrection is
concerned, it was not to be enjoyed except by those who wish to recognize its
mysteries, and to enjoy His risen life, as the resurrection of the Lord Christ, is the
mystery of Christs transfiguration, the Conqueror of death, and His revealing Himself
to His Church, that enjoys life with Him and abiding in Him.
The Holy Bible says: The Egyptians and house of Pharaoh heard it, they
heard Joseph weeping and crying out. But they could not understand what was going
on inside. Was he weeping out of joy, of astonishment, or grief?! They were like those
guards by the tomb, who saw a splendid light, and felt an earthquake, but were unable
to comprehend the mystery of the resurrection of the Lord Christ, having been from
outside! I say that they were like the companions of Saul of Tarsus, who saw a
splendid light and heard a voice from heaven, but could not enjoy seeing or
3

comprehending the voice of the Risen from the dead; the encounter has been for Saul
alone.
Joseph said to his brothers, I am Joseph, as though he is symbolizing the
Lord Christ, who proclaimed from heaven, I am Jesus, whom you are prosecuting. It
is hard for you to kick against the goads (Acts 9:5). And as Josephs brothers were
terrified from that encounter, Saul was likewise terrified and confused!
I wish that we hear the voice of Joseph, whom we sold out by our sins, saying:
I am Joseph your brother, who loved you, and offered you all compassion, yet you
sold me out for vain silver! I am Joseph, whom you subjected to humiliation! But
now, do not therefore be grieved nor angry with yourselves because you sold me here;
for God sent me before you to preserve life (Gen. 45:5).
We sold him for vain silver; but He was crucified to grant us eternal life. I say:
Let us not fear the encounter with our Lord Jesus, the risen from the dead, as He is
very tender, even in His admonition to us!
As he proclaimed himself to them, he asked them: Does my father still
live?! (Gen. 45:3). He already knew that his father still lived, but he was wondering
how he could sustain the severe blow! Could he be hoping for eventually seeing him?!
He is as though revealing to us, that what occupies the mind of the new Joseph, as He
encounters us through resurrection, is to present His atonement sacrifice to the Father,
who lives, and yearns to grant life to everyone.
His brothers could not answer him, for they were terrified in his presence
(Gen. 45:3). What was the cause for their terror? They saw Joseph as though he died
and rose again! They did not expect to see him again, especially with such great glory.
They probably remembered Josephs dreams that they despised and mocked; and are
now realized so magnificently! Or they probably assumed that they fell in the lions
den, the one whom they mercilessly cast to death, is risen again with great authority!
They might have fallen back, because of that horrible situation. But in amazing
tenderness, and in order to root out their fear, Joseph said to them: Please come near
me (Gen. 45:4). Through sin, we distance ourselves from our Joseph, yet, as we hear
His voice, and receive the work of His resurrection in us, we come near Him; and as
the apostle Paul said: But now in Christ Jesus, you who once were far off, have been
made near by the blood of Christ (Ephesians 2:13).
And in order to motivate them to approach Him, not only with their bodies, but
also with their hearts, he said to them: Do not therefore be grieved, nor angry with
yourselves, because you sold me here, for God sent me before you to preserve life
(Gen. 45:5-8). He exposed their transgression, by saying: I am Joseph your brother
whom you sold into Egypt (Gen. 45:4). However, he hastened to offer them the way
out, that God made use of that evil, for his and their good. Two years have already
passed in that famine, and there are still five more years to go. And now, God has sent
him to preserve their life all along those years, so as not to die. With the same concept,
Christ the Lord proclaims to His own, that, although they sold Him, and delivered
Him to death, two years of famine have already passed for the world, and there remain
five more years of famine, till the end of days. The Word of God sustained the world
in the Old Testament, and now, He is sustaining it in the New Testament, until the life
of famine passes, and we enter into eternal fulfillment.
How beautiful it is, to meditate in Gods plan and ordinance, as He transforms
everything to the good, even if our brothers intended to get rid of us by selling us into
Egypt! God has made me a father to Pharaoh, and lord of all his house, and a ruler
throughout all the land of Egypt (Gen. 45:8).
4

It was the old custom for Pharaoh, to call his first minister, his father, as he
leaves everything in his hands, like a son delivers his life in his fathers hands. And, as
Pharaoh represented the world of the Gentiles at that time, Christ the Lord became a
father to the Gentiles, a master on their life, and a ruler over their bodies (the whole
earth), as well as over their spirits. Such is how the true Joseph cares for the foreign
Gentiles, by gathering them to Himself, as members of His body. Hasten and go up
to my father, and say to him, Thus says your son Joseph: God has made me lord of
all Egypt; come down to me; do not tarry, You shall dwell in the land of Goshen, and
you shall be near to me, you and your children, your childrens children, your flocks,
and your herds, and all that you have. There, I will provide for you, lest you and your
household, and all that you have, come to poverty; for there are still five years of
famine (Gen. 45:9-13).
Joseph was not thinking of the past, in a sick human way, but with a spiritual
insight, that is actually a divine gift. Instead of rebuking his brothers for the evil they
have done to him, and for the affliction they cause him to pass through along the past
years, he could see the mighty hand of God, and His supreme plan for his salvation
from death, and that of his father, his brothers, and their children. He did not waste
time in talks, but concentrated on serious work, saying: Hasten and go up to my
father. It was not the time to talk, but to act, and be saved from death that threatened
the world for five more years to come!
As to the land of Goshen, chosen by Joseph, for his father and brothers, and all
their children, it is located north-east of the Nile Delta, where the province of
Sharkieh is today. It is also called Rameses (Gen. 47:11), and a very fertile land for
pasture, where the children of Israel sojourned, herding Pharaohs and their flocks, up
till their time of affliction!
He counted his glory as his fathers and his brothers, saying to them, You
shall tell my father of all my glory in Egypt (Gen. 45:13). Contrary to what many
people do, as they get rich and dignified, to disregard their own folks, and treat them
with haughtiness. Joseph felt that what he achieved was not his own doing, but was
Gods, for the sake of his father and his brothers, to live and be glorified. By that he
became an image of the Lord Christ, who forsook His glory for our sake, then got
glorified again, by the glory that was His, before the world was (John 17:5), so as to
lift us up with Him in His glory, as heirs to the inheritance.

2- INVITING HIS FATHER AND BROTHERS TO COME TO


LIVE IN EGYPT
When Pharaoh and his servants heard the news, they were very pleased (Gen.
45:6); as they all loved him. Pharaoh has been very generous, when he demanded from
Joseph: Say to your brothers, Do this, load your beasts and depart. Bring your
father and your households and come to me; I will give you the best of the land of
Egypt, and you will eat the fat of the land. Now you are commanded - do this: Take
carts out of the land of Egypt for your little ones and your wives; bring your father
and come. Also do not be concerned about your goods, for the best of all the land of
Egypt is yours (Gen. 45:17-20).
The best of the land of Egypt, and the fat of the land, that Pharaoh wished to
give to Josephs brothers, for the love of their brother, beloved to him, refer to the
mysteries of the kingdom of God, and to riches of heaven, that became ours from God,
through the New Joseph, beloved to the Father. He commanded them to take carts
from the land of Egypt for their little ones and their wives, to come to enjoy the goods

of the land of Egypt, that are to be theirs. What are the carts that will carry us, but the
redeeming works of God, and the media of salvation, together with supplications and
prostration, that flare the heart to set forth by the Holy Spirit, not to enjoy the riches of
the land of Egypt, but those of heaven itself.
An instance of these divine carts, is the sacrament of Baptism; of which St.
Gregory the Theologian says: [Enlightenment is Baptism; enlightenment is a boat
that sails toward God, sailing with Christ, Head of religion, and consummation of
mind. Enlightenment is the key to the Kingdom of heavens; restoration of life;
freedom from servitude; and loosening of bonds1.] As to the second cart that sets with
us to glory; It is the sacrament of the Eucharist. It is described in the Syrian Liturgy
of Adam and Marie: [This sacrifice by your ministers... Let it be for the forgiveness
of our transgressions and our sins; a great light of resurrection from the dead; and a
new life in the kingdom of heavens.] Thus you could say that the works of the Holy
Spirit in the life of the Church, are like divine carts, capable of lifting us up to the
Fathers bosom, though abiding us in our Lord Jesus Christ.
If we go back to Pharaoh, we find him saying: Now you are commanded
(Gen. 45:19). Pharaoh assumes that any of his commands, for the benefit of Joseph
and his family, as though it is from Joseph himself; the same way as any of Josephs
commands, for the benefit of Egypt, as though it is from Pharaoh. I may say, that what
God the Father commands to grant us, is in Christ; and what Christ grants us, is
through God the Father.
How sweet are Do not be concerned about your goods, for the best of all the
land of Egypt is yours (Gen. 45:20). Surely, it was not easy for the elder Israel, his
children, grandchildren, and slaves, to leave back their land, despite what they
experienced because of the famine, unless they look forward to the promise, that the
best of all the land of Egypt is yours. Likewise, it would not be easy for us to forsake
what we have in the land of our sojourn, unless God opens our sight to behold the
eternal glory set for us, if our hearts depart to there. The apostle Paul, as his spiritual
eyes were opened to behold that glory, says: But what things were gain to me, these I
have counted loss for Christ. But indeed I count all things loss for the excellence of
the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things,
and count them as rubbish, that I may gain Christ (Philippians 3:7-8).The apostle
Paul found in the Lord Christ, the Pearl of high value, for which he sold everything
with joy and happiness. In Him, he discovered abundance of riches, so he forsook
everything, setting forth with his heart and all his feelings; he found in Him all true
satisfaction.
Getting back to Joseph, we find him, in amazing love, in order to assure them
that he forgave all the past; he gave them carts, and to each man changes of garments,
but to Benjamin he gave 300 pieces of silver and five changes of garment; and he sent
to his father 10 donkeys loaded with grain, bread and food, as provisions for the
journey from Canaan to Egypt. As he sent them away, he said to them, See that you
do not become troubled along the way (Gen. 45:24); fearing that they would start to
blame one another for what they already did to him. It is not any more a time for
rebuke, but for hastening to come back together with their father, wives, children, and
all their possessions.
What are these garments, given by Joseph to his brothers, but the union with
the Lord Christ; to be with and in Him; to hide in Him, and have Him as a Garment to
. : 1

cover us eternally; and by Him, we should have the right to enter into the bosom of
God, His Father.
As to the silver that was given by Joseph to his younger brother Benjamin; it is
the word of the Gospel, delivered by the Lord Christ to His Church or to humanity, as
a younger brother. And as we said before, in our interpretation of the Book of Judges1,
that the figure 300 in Greek, is represented by the letter T namely the cross; It is as
though the 300 pieces of silver taken by Benjamin, is receiving the fellowship of the
cross and passion, together with the Lord Christ, through preaching of the joyful word
of the Gospel. As to the five changes of garments, given to Benjamin, They are the
sanctification of our five senses, to carry the features of the Lord Christ, and to be
sanctified on His account, by His Holy Spirit.
All what the True Joseph granted us, is but food for the journey (Gen.
45:23); But what is beyond that food, is an enjoyment of things that Eye had not
seen, nor ear heard, nor have entered into the heart of man; the things that God has
prepared for those who love Him (1 Corinthians 2:9). What we get here, is a pledge
and provision for the journey, until we reach the glory, in order to enjoy the divine
gift.

3- ISRAEL HEARS ABOUT JOSEPH


Then they went up out of Egypt, and came to the land of Canaan to Jacob
their father. And they told him, saying: Joseph is still alive, and he is governor over
all the land of Egypt. And Jacobs heart stood still, because he did not believe them.
But when they told him all the words that Joseph had said to them, and when he saw
the carts that Joseph had sent to carry him, the spirit of Jacob their father revived.
Then Israel said, It is enough; Joseph my son is still alive. I will go and see him
before I die (Gen. 45:25-28).
The men went up out of Egypt, and came to their father, who, hearing about
his son, his heart stood still; the situation having been beyond the control of the old
man. And as he slowly regained his composure, and confirmed the truth of what they
said, through seeing the carts, his spirit revived anew, and counted it as the greatest
divine gift, to see his son Joseph before he dies. The carts did not preoccupy him, nor
the glory, that his son has reached, but said, I will go and see him, as though
proclaiming with the Psalmist, Whom I have in heaven but you? And there is none
upon earth that I desire besides you (Psalm 73:25).
Origen has a long comment on this text, we shall quote some of it, with some
comment of our own:
(1) He comments on the phrase, They went up out of Egypt, and came to the
land of Canaan (Gen. 45:25), saying that the Holy Bible has never mentioned a
going down to holy places, but going up to them; and vice versa2. If Egypt was blessed
by the presence of Joseph in it, to turn into a source of satisfaction; Yet, in the Old
Testament, it has been a symbol of love of the world; That is why it is said: they went
up out of Egypt; went up out of the world, toward the heavenly Canaan. We can say
that the land of Egypt has been far more blessed by the coming to it of the Lord Christ
Himself, together with His mother and St. Joseph.
(2) Origen believes that the word revived in the phrase The spirit of Jacob
their father revived, came in Latin as was enlightened; as though Jacob, away from
Joseph, has been like a quenched lamp, that was lighted by life, as it is said, The life
1
2

Cf. our Commentary on Judges, chapter 7.


In Gen. hom 15:1.

was the light of men (John 1:4)1.


We can say, that our souls, are like Jacob, when they are far from the true
Joseph, the spirit in them are quenched (1 Thessalonians 5:19); and when we
recognize Him as being alive, namely, risen from the dead, our souls get enlightened
inside us, with the joy of His resurrection working in us.
If Jacob longed to end his life with seeing Joseph alive; he is representing
humanity that longed to enjoy the Lord Christ, risen from the dead, so as to die with
hope.
(3) Origen says that Israel was astonished to hear that Joseph was governor
of all Egypt; namely a conqueror over every sin of lust, adultery and defilement2.
Let us unite with our true Joseph, and carry in Him all victory, to become truly,
not governors of one, two, or three cities, but over our whole body (our symbolic
Egypt). By Him we control the mind, and live sanctified in senses, and emotions, and
walk respectfully.

1
2

In Gen. hom 15:2.


In Gen. hom 15:3.

CHAPTER 46

JACOB GOES DOWN TO EGYPT


It seems that Jacob harbored some doubt, as far as his going down to Egypt is
concerned, despite the severe conditions surrounding him, and his longing to see his
son Joseph. That is why God spoke to him in the vision of the night, and put his heart
at ease.
1- God commands Jacob to go down to Egypt
1-7.
2- Those who departed with him
8-27.
3- Israels encounter with Joseph
28-34.

1- GOD COMMANDS JACOB TO GO DOWN TO EGYPT


Jacob yearned to go down to Egypt to see his son Joseph. Yet, as he was a little
fearful, He took his journey with all that he had, and came to Beersheba, and offered
sacrifices to the God of his father Isaac. Then God spoke to Israel in the vision of the
night, and said, Jacob, Jacob, and he said, Here I am. And He said, I am God, the
God of your father, do not fear to go down to Egypt, for I will make you a great nation
there. I will go down with you to Egypt, and I will also surely bring you up again; and
Joseph will put his hand on your eyes (Gen. 46:1-4).
That was the last time that God appeared to Jacob, and not to anyone in Egypt,
until he appeared to the prophet Moses in the burning bush (Exodus 3), for the sake of
bringing the children of Israel out of Egypt. God appeared to Israel before he goes
down to Egypt, and appeared to Moses for the sake of bringing the children of Israel
out of Egypt; as though God cared both for his going down and his coming up. What
does going down to Egypt means?
Origen believes that going down to Egypt here, refers to the believers going
down, as though to a spiritual battle, through which he grows, conquers, and returns
victorious in the Lord, to enjoy the heavenly Jerusalem, saying: [It is fit for us to
contemplate quietly in what the Lord said to Jacob in the vision, how he strengthened
and encouraged, as though he was going to war, saying to him. Do not fear to go
down to Egypt, as though he was going to go against principalities, against powers,
against the rulers of the darkness of this age (Ephesians 6:12). He is telling him, not
to fear them, and not to be troubled; Why? I will make of you a great nation there. I
will go down with you to Egypt, and I will also surely bring you up again. We
should not fear going down to Egypt, nor confronting the struggle against this world,
or the battles against the devil, the enemy against whom the Lord came down to do
battle. Listen to what the apostle Paul says: I labored more abundantly than they all,
yet not I, but the grace of God which was with me (1 Corinthians 15:10). In
Jerusalem, when he had been confronted by amazing struggle, because of the word
and the preaching of God, God appeared to him, and addressed him with words
similar to what he did to Israel, saying: Be of good cheer, Paul: for as you have
testified for me in Jerusalem, so you must also bear witness at Rome (Acts 23:11)1.]
Origen continues his comment on the going down of Jacob to Egypt,
accompanied by the Lord, and strengthened by His promise that He will bring him up
from there, by saying: [I believe that the text carries a mystery, that is much deeper
than the apparent letter, as the following phrase strikes me as significant: I will make
you a great nation there; I will go down with you to Egypt; And I will also surely
1

In Gen. hom 15:5.

bring you up again.


Who was he, who became a great nation in Egypt, and who was he, who was
brought up again? We may assume that it meant Jacob. But that was actually not true,
as Jacob did not leave Egypt alive. He died there, and it is not rational to say that God
brought Jacob up, when He did with his remains as God is not the God of the dead,
but of the living (Matthew 22:32). He means here, people, living, and in good health.
Is not this a portrait of the descending of God to this world, and His growth in the
great nation, namely the Church, that embraces the Gentiles? Then His ascension to
the Father, after the death of everything, especially the first man, who came down to
Egypt amid battles, as he was driven out of Paradise to confront the sufferings and
pains of this world... God did not forsake those who are in this battle, but He is always
with them. As to saying: And I will also surely bring you up again; I assume that
He means, that at the end of days, as the Only-Begotten Son of God descended into
the lower parts of the earth (Ephesians 4:9), for the sake of salvation of the world, He
brings the first man up. Let us understand, that the talk here, concerns what was said
to the thief on the right hand: Today, you will be with Me in Paradise (Luke 23:43).
This proclamation does not concern him alone, but concerns all the saints, for whose
sake the Son of God descended. By that, in Jacob, would be realized the saying: I will
also bring you up again. Therefore, I wish everyone of us descends (allegorically) to
Egypt, amid the battles, in the same way, walking along the same route, to be worthy
that God would not forsake him, but make of him a great nation. That great nation is
the collection of virtues and righteousness, in which, the Book says, the saints grow
and increase. By that the saying would be realized: And I will also bring you up
again; as, at the end, would be the perfection of everything, and the consummation of
virtues. That is why the prophet David says: Do not take me away in the midst of my
days (Psalm 102:24). I will also bring you up again, is as though saying to him:
You have fought the good fight; you have finished the race; you have kept the faith.
Finally there is laid up for you the crown of righteousness, which the Lord, the
righteous judge, will give, on that day, to all who have loved His appearing (2
Timothy 4:8)1.]
In short we say that, if the first Adam descended to the world, as though to
Egypt, amid a battle against the devil, yet God descended to be with him, to bruise the
head of the serpent under His feet, to grant him conquest and victory; and to ascend
with him raising him from the abyss to His heavenly Paradise. By descending to us
through incarnation, he made of us a great nation, transforming our inner manger into
His kingdom that embraces God, together with His angels and saints! That is the
nation that brings joy to heaven, according to the words of God: I say to you, there is
joy in the presence of angels of God over one sinner who repents (Luke 15:10). The
angels rejoice, seeing that God, Himself, descended into his heart, as though into the
manger, to bring him up to His kingdom.
As to Gods promise to Jacob: And Joseph will put his hand on your eyes
(Gen. 46:4), this refers to the old custom in those days, for the nearest kin to close the
eyes of the deceased. Origen comments on that phrase saying: [The true Joseph, our
Lord and Savior, puts His (human) hands on the eyes of the blind, to restore for him
his lost sight; and He puts (spiritual) hands on the eyes of the Law, that blinded the
spiritual minds of the Scribes and the Pharisees, to grant them the insight; to open to
them the books, and to grant them a spiritual vision, and a spiritual understanding of
1

In Gen. hom 15:5, 6.

the Law... I pray God, to put His hands on our eyes, so that we do not look forward to
the seen things, but to the future things; to lift up the veil from over our hearts, to
contemplate in the Lord with the Spirit1.]
After getting those promises in Beersheba, after offering sacrifices to the God
of his father Isaac (Gen. 46:1), the sons of Israel carried their father Jacob, their little
ones, and their wives, in the carts which Pharaoh had sent to carry him; taking their
livestock and their goods which they acquired in the land of Canaan, and went to
Egypt.
Jacob, would not have received these promises, except in Beersheba, namely in
the waters of Baptism, in which the Holy Spirit grants us the new birth to become
members in the body of Christ, to be prepared, by this, for God to go down with us to
Egypt, and to bring us back again from it. As to the sacrifices that he offered, these
would reveal the source of every divine gift, which is the sacrifice of Christ on the
cross.
Finally, the children of Israel set forth, carrying their father, their little ones,
and their wives, together with their livestock and their possessions. If we set forth by
our Lord Jesus Christ, to the spiritual strife, we set forth with the soul, as well as with
the body, all capabilities and energies to have them all working in the kingdom of
God, in the strange land.

2-THOSE WHO DEPARTED WITH HIM


The book mentioned to us lists of 66 of Israels children and grandchildren,
more than once, to confirm how they enormously grew and increased. In the book of
Acts, St. Stephen mentioned that their number reached 75 souls (Acts 7:14); probably
because he added to them the five grandchildren of Ephraim and Manasseh.

3-ISRAELS ENCOUNTER WITH JOSEPH


Jacob sent Judah before him to Joseph, to point out before him the way to
Goshen, and to provide for their sojourn. If Jacob represents the Church, it cannot
walk without Judas, namely, without the Lord Christ, who comes out of the tribe of
Judas. He leads us on our way to the strange land. He is Himself, the Way.
When Joseph encountered with his father, he fell on his neck and wept, staying
on his neck for a good while, unable to let him go. And finally Jacob said to Joseph:
Now, let me die, since I have seen your face, because you are still alive (Gen.
46:30).
Jacob, as a representative of the Church, when it encountered with its Joseph,
risen from the dead, it was crushed with love before him and longed to set forth with
Him.
Joseph told his father and brothers that he will go up to inform Pharaoh of their
arrival; and advised them to tell Pharaoh that they are shepherds, to let them live in the
land of Goshen (Gen. 45:10). The reason behind his choice of that location was:
(1) To be at the north-east of Egypt; the nearest location to the land of Canaan,
as though, he wanted them, even in their sojourn along more than 300 years, to have
their hearts set and prepared for the departure to Canaan.
(2) To spare them the despise of the Egyptians, who considered the occupation
of sheep shepherding an abomination. Living far away in Goshen would spare them of
getting in contact with the Egyptians.
(3) By living in Goshen, they would not be, as much as possible, affected by
1

In Gen. hom 15:7.

the pagan worship, and the evil customs.

CHAPTER 47

JACOBS ENCOUNTER WITH PHARAOH


Having informed from Pharaoh of the arrival of his family, Jacob was
presented to Pharaoh, and went out fro before him to live in the land of Goshen till the
day he died.
1- Five of Josephs brothers are presented to Pharaoh 1-6.
2- Jacobs encounter with Pharaoh
7-10.
3- Jacobs children in Rameses
11-12.
4- The Egyptians become Pharaohs servants
13-26.
5- Jacobs will to Joseph
27-31.

1- FIVE OF JOSEPHS BROTHERS ARE PRESENTED TO


PHARAOH
Joseph was not ashamed of the occupation of his father and brothers, as sheep
shepherds, considered an abomination to the Egyptians. He proudly set forth in his
chariot to meet them. He hastened to inform Pharaoh of their arrival, and chose five of
his brothers to present to him, after instructing them to be frank concerning their
occupation. As though he is the Lord Jesus Christ, presenting His Church, as five wise
virgins, or presenting the believing humanity in glory, through sanctification of the
five senses.
The men said to Pharaoh: We have come to sojourn in the land (Gen. 47:4);
Thus, feeling of sojourning is never to be separated from the believer, until he
encounter with the Groom of his soul, face to face.
Before Josephs honesty, and his love for his brothers, Pharaoh said to him:
The land of Egypt is before you, have your father and brothers dwell in the best of
the land; let them dwell in the land of Goshen. And if you know any competent men
among them, then make them chief herdsmen over my livestock (Gen. 47:6).
Thus, a heart opened by love, will get love in return, even if met, in the
beginning with many afflictions. Pharaoh presented to Joseph all the land of Egypt;
and requested from him to appoint, of his brothers chief herdsmen over his livestock,
if he finds among them, those who are competent for the task.

2- JACOBS ENCOUNTER WITH PHARAOH


Joseph presented his father before Pharaoh, who, despite his old age, frailty,
and probably poor eyesight, yet Pharaoh was impressed by his obvious dignity, and
asked for his blessing; Jacob blessed Pharaoh (Gen. 47:5); that, most probably
implied that Pharaoh bowed before the old man, to put his hand on his head to bless
him. Pharaoh asked Jacob:, How old are you?; and Jacob said to Pharaoh: The
days of the years of my pilgrimage are 130 years, few and evil..., and they have not
attained to the days of the years of the life of my fathers in the days of their
pilgrimage (Gen. 47:8-9).
Jacob felt that feeling of pilgrimage all the days of his life; especially that his
life was of continuous troubles: In his adolescence, although his mother loved him and
favored him over his brother, yet it seems that he suffered much from the fierce nature
of the later. In his youth, he had to escape to a foreign land, where he vigorously
served his uncle in the day, the draught consumed him, and the frost by night; and
the sleep departed from his eyes (Gen. 31:40), who deceived him and changed his
wages ten times. When he fled from the face of his uncle, he was devastated by fear

from his brother Esau, and on his way, he wrestled with an angel the whole night
(Gen. 32). In Shechem, his sons Simeon and Levi caused him much trouble, and made
him obnoxious among the inhabitants of the land because of their sister Dinah. In
Ephrath his beloved wife Rachel travailed in childbirth and died (Gen. 35), then his
father died. After that, his firstborn son Reuben laid with his fathers concubine,
something that was very painful for Jacob (Gen. 21). This was followed by the
episode of Joseph that rocked his whole being.
It may look as though he has been a failure. Yet becoming Israel, he presented
the Church of the Old Testament. And from his seed, Christ the Lord came incarnated.
He remains Jacob the father of every believer! He blessed Pharaoh, then blessed him
again (Gen. 47:10), as though the sufferings caused his blessing to increase.

3- THE CHILDREN OF ISRAEL IN RAMESES


Joseph situated his father and his brothers, and gave them a possession in the
land of Rameses, namely, the land of the son of the sun, a part of the land of Goshen,
where San-el-Hagar is nowadays. There, the Hebrews built for Pharaoh the city of
Raamses (Exodus 1:11); which was probably, so named, before building that city.
From a spiritual aspect, he situated his father and brothers, and giving them
possession in the land of Egypt. In this, Joseph is a type of our Lord Jesus Christ Who
granted Jacob, in other words His Church that includes His lesser brothers, to reign
spiritually over the land of Egypt. Namely, He gave them the right of authority over
the body (the land of Egypt), to have the body submitted to the soul in Christ Jesus our
Lord, and not rebelling against it. Joseph provided his father, his brothers and all his
fathers household, with bread according to the number in their families (Gen. 47:12),
as though man can be of more authority over his body, the more he carries spiritual
fruits (namely children).
From another aspect, what Joseph did with his father Jacob, who represents the
sojourning Church, and with his brothers, giving them possession in the land of Egypt,
according to Pharaohs command, refers to what the true Joseph, our Lord Christ, did
with His Church (Jacob), making it extend to the Gentiles, as though get possession in
the land of Egypt; something that was not realized by force, but according to
Pharaohs command, that is, according to the free will of the Gentiles themselves,
who received in faith, to submit to the Church, as their queen and mother.

4- THE EGYPTIANS BECOME PHARAOHS SERVANTS


The famine was so severe that the Egyptians came with their silver to purchase
grain from Pharaoh; and when the money failed they gave their livestock, followed by
their bodies and their lands, saying: Buy us and our land for bread, and we and our
land will be servants of Pharaoh (Gen. 47:20).
Having done that, and all of them became servants of Pharaoh. He moved them
from one end of the borders of Egypt to the other end. Everyone, in servitude, got seed
to saw land that was not his own, to give, all his life, one-fifth of the harvest to
Pharaoh. What is painful was that they came to seek servitude by their own free will,
saying: Let us find favor in the sight of my lord, and we will be Pharaohs servants
(Gen. 47:25).
Here, Origen contemplates in the difference between the Egyptians in these
days, and the Hebrews: The Egyptians, by their free will, came to seek servitude,
while it was said of the Hebrews, The Egyptians made the children serve with rigor
(Exodus 1:13); and again it was said: All their services in which they made them
serve, was in rigor (Exodus 1:14). There is great difference between someone
4

running to the real Pharaoh (the devil), to ask him to have him as a slave, for a little
grain, a temporary lust, or dignity, and another who is enslaved by the enemy by force.
Origen says: [Take notice of what is said, that Hebrews fell into servitude with rigor,
having known to carry in themselves, natural freedom, which cannot be easily taken
away from them, except through force. Pharaoh, on the other hand, submitted the
Egyptians to servitude, without any claim of use of force. The Egyptians (symbolizing
lovers of the world), were easily swept down to corruption, and quickly fell into
wickedness1.]
If the Egyptians symbolized to the non-believers (having been worshippers of
idols) and were symbols of lovers of the world, the Hebrews represented the believers.
The former coveted the life of humiliation and servitude to the devil, for the sake of
world lusts, while, for the latter, the enemy uses all his energies, and exerts every
effort to captivate them to his side. Anyhow, when the former happened to fall into
servitude, they used to live it all their life, while the Hebrew, if it happens to be sold
as a slave, according to the Law, he should be set free on the seventh year of his
servitude. The wicked falls by his own free will, to be said of him, that he is like a
dog returning to his own vomit, and a sow, having washed, to her wallowing in the
mire (2 Peter 2:22); while the man of God, even if he falls, will stand again. He
would not find comfort, except in the freedom of the glory of the children of God.
Going back to the Egyptians, at that time, we find that they first presented their
silver to Pharaoh, then their livestock, and their bodies and lands, namely their whole
life. If silver refers to the word of God (Psalm 12:6), the beginning of our setting forth
toward servitude, is surrendering our weapon - the word of God - to the enemy; who
would draw from our heart its attachment to the word, to deprive us of the warmth of
the spirit, and take away from us the sweetness of the experience of the cross, and the
fellowship with our Savior. As man surrenders his gospel to live without it, the enemy
would demand the livestock, namely the bodily lusts, to turn him with his body under
the servitude of the enemy, who agitates the bodily lusts, to act as hooks to catch the
body with all its energies, to put all its movements, its feelings, and all its energies,
namely to put all the land under the authority of Pharaoh - the devil. When man loses
the sanctification of his livestock, body, and land, all to become Pharaohs, there will
be no way for the soul, but to bow, with its full will before Pharaoh, to beg him to
acquire it on his account; to work as an instrument of wickedness, rejoicing in the fall
of others and their doom.
Some people may wonder, why Joseph, the righteous man, acted that role, to
deliver the Egyptians as slaves to Pharaoh? Origen says: [We can answer that by the
fact that the Holy Bible itself, gives a justification to the ordination of that saintly
man, by saying that the Egyptians have sold themselves and their possessions (Gen.
47:20). Thus, we can not blame Joseph for executing what these people brought on
themselves. You may also discover that the apostle Paul as well, did something like
that, when he delivered someone, who was sexually immoral, to Satan, for the
destruction of the flesh, that his spirit may be saved in the day of the Lord (1
Corinthians 5:5). That man qualified himself for unworthiness of the fellowship with
saints. We cannot say that St. Paul acted in haste, when he cast such a man out of the
Church, and delivered him to Satan; the whole blame actually falls on that individual
himself, who deserved through his behavior to lose his place in the Church, to be in

In Gen. hom 16:1.

the company of Satan1.]


If the Egyptians have voluntarily given up their silver, and sold their livestock,
lands, bodies, and all their livelihood, and accepted servitude to Pharaoh, the pagan
priests were more wicked, as they did not have to sell anything, but received grain
from Pharaoh, as his friends; and as Origen says: [As God says to those, advanced in
faith and holiness: No longer do I call you servants, but I have called you friends
(John 15:15), so also Pharaoh says to those who seem to have reached a high degree of
wickedness in the priesthood of perdition. Do you wish to know the difference
between the priests of God, and those of Pharaoh? Pharaoh give his priests land, while
God denies them a portion in the land, but says to them, I am your portion2.]

5- JACOBS WILL TO JOSEPH


If the Egyptians have sold themselves as slaves to Pharaoh, and if the pagan
priests became his friends, Israel, on the other hand, lived in Egypt, but his heart has
been with the Lord. Israel lived in the land of Goshen, meaning symbolically the
attachment of the heart to God. Origen says: [Goshen means nearness or kinship.
So Israel lived in Egypt, but not far from God, but near Him, and attached to Him. The
Lord Himself says: I will go down with you to Egypt (Gen. 46:4). Thus, even if we
look as though we are going down to Egypt, namely be in the flesh, if we dwell with
those submitting to Pharaoh in servitude, yet we are near to God, as long as we abide
to His commandments - as that is what nearness to God means - to contemplate in
what is Gods, and seek what is His (Philippians 2:21); so that God would be always
with us, through our Lord Jesus Christ3.]
When the time drew near that Israel must die, he called his son Joseph and
said to him, Now if I have found favor in your sight, please put your hand under my
thigh, and deal kindly and truly with me, Please do not bury me in Egypt, but let me
lie with my fathers. You shall carry me out of Egypt and bury me in their burial
place... When Joseph swore to him, Israel bowed himself on the head of the bed
(Gen. 47:29-31).
We previously explained why someone put his hand under the thigh of him, to
whom he vows4. In this case, Israel is resorting to the testimonial of the Lord Christ
who is to come from his seeds.
Israel intended through that vow, to proclaim his care for the resurrection of
his body; and the commitment of his children to Gods promises, concerning their
enjoyment of the inheritance of the land of Canaan, where their ancestors were
buried5.
As to bowing himself on the head of the bed (Gen. 47:13), it came in the
Septuagint version that Israel bowed on the head of Josephs staff. The apostle Paul
adopted this view (Hebrew 11:21). Some scholars interpret that phrase that Israel, as
an old man, having seen Gods gifts to him and to his son Joseph, held the head of the
staff of his son, to lean on it, while still on his bed. Another interpretation was, that
Israel, hearing the voice of his beloved son, promising him to head his final request,
he bowed before the staff of his son, that represents his authority and high status - a
custom known in Egypt and in most of nations of the East; as when Esther touched the
1

In Gen. hom 16:2.


In Gen. hom 16:2.
3
In Gen. hom 16:7.
4
Cf. our Commentary on Gen. 24:2.
5
Cf. our Commentary on Gen. 50:1-6.
2

top of the golden scepter in the hand of King Ahasuerus (Artaxerxes). Anyhow, we
said that, Israel representing the Church, sojourning in the world, as did Israel in
Egypt. As she finds the True Joseph, namely our Lord Jesus Christ, he promises her to
carry, even her body to the heavenly Canaan, after granting it a new spiritual nature.
Then the Church bows before the Royal Scepter of her true Groom, as a sign of
thanksgiving for His continuous benefits. Several Fathers saw in that phrase a clear
prophecy about the cross, or the Crucified One, worthy of bowing before Him.

CHAPTER 48

JACOB BLESSES JOSEPHS SONS


As the time drew near, for which Israel bore the troubles all his life, and for
which he waited for so long, Joseph hastened to bring his sons to be blessed by his
father; Then Israel strengthened himself, and blessed the younger with his right hand,
and the older with his left.
1- The sickness of Jacob
1-2.
2- Jacob blesses Joseph
3-7.
3- Jacob blesses Ephraim and Manasseh 8-20.
4- Joseph gets one portion above his brothers
21-22.

1- THE SICKNESS OF JACOB


Joseph was told, Indeed your father is sick; and he took with him his two
sons, Manasseh and Ephraim. And Jacob was told, Look, your son Joseph is coming
to you; and Israel strengthened himself and sat up on the bed (Gen. 48:1-2).
Feeling that his father was about to die, Joseph hastened with his two sons
Manasseh and Ephraim to get the blessing of his father, and to enjoy his hope for the
Savior. He wished for his older son to get the blessing by Jacobs right hand.
Israel, hearing that his beloved son Joseph came to him, strengthened himself
and sat up on his bed to receive him, and to extend to him his final request and his
blessing.

2- JACOB BLESSES JOSEPH


In his blessing of Joseph, Jacob proclaimed the following:
(1) At the beginning of his talk, Jacob proclaimed how God appeared to him,
once in Luz (Bethel), in the land of Canaan, blessing him, as he was fleeing from
the face of his brother Esau, and another time, as he was returning from Padan, from
where his uncle Laban was (Gen. 28). It was as though he intended to confirm to
Joseph, that the blessing he gives him, is actually the blessing of God Himself,
working in him, especially at the time of affliction of his soul.
If Jacob, as we previously said, symbolizes the Church, then the blessings that
the Church presents, is not her own, but from what she enjoys from God, Grantor of
blessing, who pours his blessings on her at the time of her passions. That blessing is
realized in Luz, in the land of Canaan; namely, is realized in the Word of God,
through the setting forth of our thoughts to the heavenly Canaan.
(2) Jacob requested from Joseph, to refer his two sons: Ephraim and Manasseh
to Jacob. By that, Joseph would get a portion more than any of his brothers, becoming
two tribes, when each of his brothers became only one tribe. He probably intended to
set Joseph as a (firstborn), in place of Reuben, who lost his birthrights through
defiling his fathers bed (Gen. 35:22).
Jacob counted Ephraim and Manasseh as his own sons, while the offspring
whom he begets after them shall be his, and shall not be tribes, but refers to those of
Ephraim and Manasseh (Gen. 48:6); and shall not have a separate inheritance.
(3) While blessing Joseph in his two sons, Jacob does not forget his beloved
Rachel, Josephs mother; He tells him about her death and burial on the way to
Ephrath - Bethlehem (Gen. 48:7). Up till his last breath, he does not forget his beloved
wife, and he probably intended to draw the heart of his beloved son to Canaan; lest his
Egyptian wife, his many descendants, or his riches, would make him forget the

promised land.

3- JACOB BLESSES EPHRAIM AND MANASSEH


As Jacob acknowledged Gods blessings on him, as he blessed his children and
grandchildren, Joseph, like his father, acknowledged that his sons were given to him
by God (Gen. 48:8).
Jacob asked Joseph to introduce his sons; and as he embraced and kissed them,
they, together with their father bowed before Jacob. Israel stretched out his right hand
and laid it on Ephraims head who was the younger, whom Joseph brought to stand
toward Israels left hand; and his left hand on the head of Manasseh, the firstborn,
whom Joseph brought to stand toward Israels right hand. He began to give to them
the blessing of God, God of his fathers Abraham and Isaac. In that blessing he prayed
for:
(1) Gods blessing was to come on Joseph through his two sons. The blessing
was counted to Joseph, although Israels hands were stretched on Ephraim and
Manasseh. As though every divine blessing will extend in the life of Ephraim (the
increasing fruition), and Manasseh (forgetting the toils of the world). Gods blessing
appears in life of continuous growth and increasing fruition, as well as in forsaking the
love of the world, namely, in the positive as well as in the negative aspects.
(2) To get the blessing of the angel who has redeemed him from all evil, in
time of affliction, as God proclaims more, his care amid afflictions. He does not lift up
afflictions from his children, but supports and delivers them.
(3) To let his name and those of his fathers Abraham and Isaac, be named upon
them. That was realized, as each of them became a tribe, referred to Jacob, son of
Isaac, son of Abraham.
(4) To let them grow into a multitude in the midst of the earth (Gen. 48:16).
While Joseph greatly rejoiced, because of his fathers blessing, that he got in
the persons of his sons, yet, he was displeased, and took hold of his fathers right
hand, to remove it from Ephraims head to Manassehs head, and his left hand, to
remove it from Manassehs head to that of Ephraim. He assumed that, by that, he was
putting in order what his father overlooked. But Jacob refused and confirmed to
Joseph that God revealed to him the mystery of the greatness of the younger son,
saying: I know, my son, I know. He also shall be a people, and he also shall be
great; but truly his younger brother shall be greater than he, and his descendants
shall become a multitude of nations(Gen. 48:19).

What does that mean?


a- Jacob knew that the younger Ephraim is going to become greater than
Manasseh. His descendants shall become a multitude of nations. That was realized in
the first census done in the time of Moses. Of the tribe of Ephraim, the number of
names, from 20 years old and above, all who were able to go to war, were 40500,
while those, of the tribe of Manasseh, were 22200 (Numbers 1:32, 25). Also, the tribe
of Manasseh lived divided, one half east of the Jordan, and the other half west of it;
resulting in its weakness. Added to this, the mixing of the half dwelling east of the
Jordan, with the pagan peoples, exposed them to idol worship, more than others (2
Chronicles 15:9; 30:1). As to Ephraim, it was strong, that the northern kingdom
(Israel), was named after Ephraim. Out of that tribe, came Joshua (Hoshea), son of
Nun (Numbers 13:8); and they had an active role in the time of the Judges, in the days
of the prophetess Deborah, Gideon, and Jephthah; and the prophet Samuel came from
them (Judges 5; 8; 12; 1 Samuel 1) Shiloh, one of their cities, has been a holy place

for the tabernacle for a long time, etc.


b- The way Jacob stretched out his hands, was like placing a cross over their
heads, as though the mystery of the true blessing is the sacrifice of the cross.
c- Preferring the younger than the older, as we noticed in many occasions,
refers to the coming of the Second Adam who occupies the birthright, that the first
Adam lost. God does not care for the body birthright, but seeks the work of the Spirit.
So He looked with favor on the sacrifice of Abel, the younger brother, and rejected
that of Cain, the older brother (Gen. 4). Likewise, Jacob enjoyed the birthright, and his
fathers blessing Isaac in the Lord, of which the older one Esau was deprived; as did
Isaac, who enjoyed the blessing and inheritance, instead of Ishmael, the older son. In
our study of the Gospel of St. Matthew the Evangelist, we saw how the Lord Christ
came from descendants, most of whom do not enjoy physical birthrights1.
St. Augustine2 says that Jacob did that, giving a hidden blessing to the
younger, by which the first became the last, and the last became the first, as a
prophecy about what would happen on the coming of the Lord Christ. Abel was
preferred over his older brother Cain: Isaac over Ishmael, Jacob over Esau; David over
his older brothers; and the Christians over the Jews who preceded them. He also says:
[As the two sons of Isaac - Esau and Jacob were used as symbols of the Jew and
Christian peoples The same thing happened concerning Josephs two sons; the older
one became a symbol of the Jews, and the younger of the Christians3.]
Manasseh had been blessed, being a representative of the Church of the Old
Testament; He became of significance in the eyes of God, having lived by faith,
receiving the Law, the prophecies and the divine promises, at a time when the world
was cast in the bosom of idolatry and its defilements. Then came the true Ephraim,
namely the church of the New Testament that became greater, and embraced a
multitude of peoples and nations.
Jacob ended his blessing to them by saying: By you Israel will bless, saying,
May God make you as Ephraim and as Manasseh (Gen. 48:20).
As though God blesses humanity through the two Churches of the New and the
Old Testaments, that are actually, one Church, assembled together in Jesus Christ,
crucified under the arms of Jacob, as the sign of the cross.

4- JOSEPH TAKES ONE PORTION ABOVE HIS BROTHERS


Finally, Israel proclaims to his son Joseph, that he dies, but his heart is
attached to Gods promise to him and to his fathers before him, that their descendants
will inherit the land of promise (Gen. 48:21). Israel then granted his son Joseph one
portion above his brothers (Gen. 48:22), making him the firstborn, and counting his
sons as two tribes; and gave him also a plot of land that he took from the hand of the
Amorites with his sword and bow (Gen. 48:22; and John 4:5, 6); and Joseph also got
the privilege of having his bones buried in the plot of ground, bought by his father
(Joshua 24:32).

. 1
2
3

On Ps. 78.
City of God 16:42.

CHAPTER 49

JACOB BLESSES HIS SONS


By the end of Jacobs life on earth, the era of the great Patriarchs (Abraham,
Isaac and Jacob), came to an end. Then Israel set forth, not as individuals, but as a
people, as yeast, that should raise the whole dough by faith, and prepare the world for
the coming of the Savior Messiah. That is why that era, was sealed by giving the
blessing to every tribe, that carries in itself a prophecy on the coming of the Savior.
1- Jacob calls his sons
1-2.
2- Reuben
3-4.
3-Simeon and Levi
5-7.
4- Judah
8-12.
5- Zebulun
13.
6- Issachar
14-15.
7- Dan
16-18.
8- Gad
19.
9- Asher
20.
10- Naphtali
21.
11- Joseph
22-26.
12- Benjamin
27.
13- The final command
28-33.

1- JACOB CALLS HIS SONS


Jacob called his sons and said, Gather together that I may tell you what
shall befall you in the last days (Gen. 49:1).
After a life full of strife, along which Jacob took over for himself the blessing
and birthright; and became worthy, despite his numerous weaknesses, of getting the
promise, that the Savior Messiah would come from his seed, in Whom all nations
would be blessed. He remained 17 years in Egypt, quietly and in peace. And now, as
he was about to pass from this earth, he saw his sons as tribes, from which the people
of God would emerge, to enjoy the land of promise, and the Savior Messiah would
come. His mouth was opened to utter what he sees through the spirit of prophecy, or
through the shadows, as though he is Moses who ascended to Mount Nebo, to look
from afar at the land of promise, and rejoice for the sake of the people, who would
enjoy the realization of the promise, of which he was deprived.
In the twelve tribes, he saw the Church that would enjoy the salvation of
Christ, and grow in Spirit. He saw in Reuben, the firstborn, and his natural fruit from
Leah, a man who leans on the birthright of the flesh, namely the works of the Law, to
lose the birthright of the Spirit; That is why he counted him as the one who defiled his
fathers bed, by defiling the Church, the bride of Christ, through his selfrighteousness.
And in Simeon and Levi, from whom the scribes and priests came, who
opposed the Lord Christ, the Word of God. Referring to the sin of evil plotting, and of
counsels of transgressions, that corrupts the ministry and the work of God.
As for Judah, he saw him representing the crucified Lamb, and at the same
time, the lion, conqueror by the cross. He saw the Lord Christ coming from the tribe
of Judah, to grant the power of His resurrection to His believers; as though, it is not
enough for us to forsake self-righteousness (Reuben), and reject the counsel of

transgression (Simeon and Levi). But we should attach ourselves to the true Judah, in
order to enjoy the power of His resurrection working in us. By that, he then set forth to
Zebulun, who refers to setting forth toward the sea, namely heading to the Gentiles to
preach them. He, who carries in him, the risen Judah, could never stand to see the
Gentiles in their lack of faith; but would seek the salvation of every soul.
He compares Issachar to a donkey, carrying the burdens of others. If we are
accused of idiocy, because of our bearing the passion with joy, and our serving others;
let us not escape, but keep on working incessantly, guided by His words: Come to
Me, all who labor, and are heavy laden, and I will give you rest (Matthew 11:28).
The more the kingdom of God extends among the nations, the more will be the
opposition of the devil, until the Antichrist appears, out of the tribe of Dan, as a
serpent by the way, a viper by the path, to bite until killing.
Then he spoke of Gad, as being tramped upon by a troop, but triumphs at last
as a reference to the believer who is often attacked, yet to conquer at the end. That is
why, he is followed by Asher with his fat bread, and royal dainties; the spiritual wars,
even if they expose our weaknesses, yet, they give strength to the soul, and make it
more fruitful.
After Asher, he spoke of Naphtali, of quick action. He gives sweet words to
all. As to Joseph, he carries the seeds of two tribes: Manasseh and Ephraim; his
name meaning, growth, through forgetting the worries of the world Manasseh, and
enjoying the increasing fruition Ephraim.
Finally he speaks of Benjamin, meaning son of the right hand; who enjoys
the fellowship of the eternal glory.
In short, we can say, that Jacob with the spirit of prophecy in his sons, is a
living portrait of the Church, striving in Jesus Christ:
1- Reuben: Getting away from self-righteousness.
2- Simeon and Levi: Getting away from evil plotting.
3- Judah: Getting attached to Christ.
4- Zebulun: Setting forth to preaching.
5- Issacher: Bearing the burdens of others.
6- Dan: Opposing the devil.
7- Gad: Spiritual strife.
8- Asher: Fruits of the strife.
9- Nephtali: Sweetness of talk.
10- Joseph: Continuous growth.(Manasseh [forgetting the worries of the world] and
Ephraim [enjoying the increasing fruition])
11- Benjamin: Enjoyment of the right hand of God.

2- REUBEN
As the blessing is through the shadow of the Law, Jacob began by his firstborn
according to the flesh Reuben, who represents the nature, having come from Leah.
Reuben means son of vision. But unfortunately, he did not keep the purity of his
eyes, to behold the heavenly things, but leaned on his own self, and lost his insight,
to leave his spiritual birthright to Judah, who would enjoy the coming of the Lord
Christ, the true Firstborn, from his seed; He, whose fragrance gives pleasure to the
Father.
Jacob blesses his firstborn, according to the flesh; but admonishes him at the
same time: Reuben, you are my firstborn; my might, and the beginning of my
strength; the excellency of dignity, and the excellency of power. Unstable as water,

you shall not excel, because you went up to your fathers bed. Then you defiled it - He
went up to my couch your fathers bed (Gen. 49:3-4).
Jacob was proud of his firstborn, and calls him his might and the beginning of
his strength He received the best dignity and power, yet, he does not forget that he
went and lay with Bilhah his fathers concubine (Gen. 35:22). Because of that, he lost
his birthright, to be given to Josephs sons (1 Chronicles 5:1). As to the spiritual
birthright, it went to Judah. Reuben was defeated before his bodily lust, so became
like water, boiling up then cooling down again, losing his virtue.
Reuben represented the Jewish people, counted as firstborn in the knowledge
of God, but, because of his denial, he lost his birthright; lost his spiritual strength, his
dignity and virtue, and counted as defiled, through their attempt to corrupt the Church
of God. About this, St. Hippolytus of Rome says: [A great role was supposed, for the
power of God, to be proclaimed, on account of His firstborn people, on their exodus
from the land of Egypt. For their sake, that land had been chastised in several ways
that people was meant by His saying: My strength and my firstborn, the first people,
the circumcised.] But unfortunately, they lost this privilege because of their denial of
faith of the Savior, and were counted as defilers of the Church. What happened with
the Jews, will happen at the time of backsliding, when many will deny faith; St.
Hippolytus of Rome says: [In the last days, people will violate the Fathers bed,
namely, the Church His bride, to corrupt it, something that is happening nowadays
through blasphemy.]

3- SIMEON AND LEVI


Simeon and Levi are brothers; instruments of cruelty are in their habitation.
Let not my soul enter their council; let not my honor be united to their assembly. For
in their anger, they slew a man, and in their self-will, they hamstrung an ox. Cursed
be their anger, for it is fierce; and their wrath, for it is cruel! (Gen. 49:5-7).
What did Jacob see in his two sons that made him reject their council and their
assembly? St. Hippolytus says: [From Simeon came the scribes, and from Levi the
priests; through their will, the scribes and priests consummated the evil, by crucifying
Christ.] Indeed they were brothers, yet in their union, they did not dignify God, but
crucified the Savior, who came as Man, and hamstrung Him, He who offered Himself
a sacrifice (as an ox) for their redemption.
This is the spiritual concept, in which we reject every wicked council, in order
to live in the Church, the kingdom of God. According to the literal concept, Simeon
and Levi were brothers, namely, similar in character; each of them took his sword, and
came to the city of Shechem, where they killed every male, avenging their sister
Dinah, who was defiled by Shechem, son of Hamor, the Hivite (Gen. 34); disregarding
justice in their revenge. Together they planned evil, and brought trouble on their
father.

4- JUDAS
Indeed, Judah did not get two portions like Joseph, his brother, who took the
birthright from Reuben, to become two tribes: Manasseh and Ephraim, whom Jacob
counted as his sons, like Reuben and Simeon, referred to him (Gen. 48:5). But Judah,
got the portion of a lion in the blessing, when Jacob saw the Lord Christ, the King and
Priest, coming from his seeds, saying: Judah, you are he whom your brothers shall
praise; your hand shall be on the neck of your enemies; your fathers children shall
bow down before you (Gen. 49:8).
Who is this Judah, whom his brothers shall praise, but the Lord Christ,
5

Himself, Who comes from the tribe of Judah; Who, with the cross, has put his hand on
the neck of the devil, his enemy, and destroyed him, to set humanity free from his
authority, in order to let them worship Him in Spirit and truth. Judas became the royal
tribe; starting by David, the king and prophet; and culminating by the coming of the
King of kings, the Lord of glory Himself. Judah is a lions whelp. From the prey, my
son, you have gone up; He bows down, he lies down as a lion; and as a lion, who
shall rouse Him?! (Gen. 49:9).
Seeing the Lord Christ, in the seed of Judah, Jacob called Him the lion that
came out of the war of the cross, victorious over his spiritual enemies. He bowed
down, and lied down on the cross. But, even in His sleep on the cross, He has been a
lion. No enemy could approach Him. Concerning this, St. Augustine says: [He
prophesied the death of Christ by saying lied down, stressing that his death has been
by his own will, and not compulsory; symbolizing Him by a lion. He, Himself,
proclaimed that authority, in the Bible, saying, No one takes it from Me, but I lay it
down by Myself; I have power to lay it down, and I have power to take it again (John
10:18). So the lion roared, and consummated what he said. Then He added to that His
power in resurrection, saying, Who shall arouse Him?, namely, He will raise
Himself up, no one will arouse Him. He said about His body, Destroy this temple,
and in three days I will raise it up (John 2:10). He also talked about the kind of His
death, namely being lifted up on the cross, saying, From the prey, you have gone
up1.]
Then he goes on saying: The scepter shall not depart from Judas, nor a
lawgiver from between his feet, until Shiloh comes; and to Him shall be the obedience
of the people (Gen. 49:10). It is a privilege that Jacob gives to his son, whose
descendant will carry the royal scepter, and from among his children (between His
feet), will be the Lawgiver, until the Messiah, the Grantor of peace (Shiloh) comes, to
include the nations in His spiritual kingdom. St. Augustine says: [The Jews, were so
called, after Judah one of the twelve sons of Jacob... from whose seed, royalty
came... From that tribe kings came; and from it our Lord Jesus Christ came2.]
Binding his donkey to the vine, and his donkeys colt to the choice vine. He
washed his garment in wine, and his clothes in the blood of grapes (Gen. 49:11)
In our study of the gospel of Matthew, chapter 21, we saw that the donkeys
colt refers to the Jewish people, and the donkey to the Gentiles, who lost their minds,
because of their pagan defilements. He is proclaiming by the spirit of prophecy that
both, the Jews and the Gentiles, have united together to the vine. And the choice vine
has become one holy Church. As St. Hippolytus comments on this phrase: [He calls
both circumcised and uncircumcised peoples to one faith3.] This, and the garment of
Christ, refers to the Church, attached to Him, as what we saw in our talk on the
colored tunic (Gen. 37:3); that garment, that was washed by the Lord in His pure
blood]; and as St. Cyprian says: [What is the blood of wine, but the wine of the blood
of the Lord?!4] And St. Clement of Alexandria says: [The vine produces wine, and
the Word offers blood; both give health: the wine for the body, and the blood for the
spirit5.] And St. Augustine says: [What is this garment, that He washes in wine,
1

City of God 16:41.


On Ps. 76.
3
Treatise on Christ and Antichrist. 12:13.
4
Ep. 62:6.
5
Paedagogus 1:5.
2

namely in His blood, from sin, but the Church?!1] His eyes are darker than wine,
and His teeth whiter than milk (Gen. 49:12).
St. Hippolytus comments on this phrase, saying: [His eyes glow, as though by
the word of truth, watching what is believed; and his teeth are whiter than milk,
expressing the strength of His illuminating words. That is why he described them as
white, and compared them to milk, that nourishes the body and soul.] St. Augustine
says: [His eyes are red because of the wine; these are His spiritual people, who drink
His cup; and His teeth are whiter than milk; which is the words taken by the babes,
who, as the apostle says, are not still qualified for solid food (1 Corinthians 3:2; 1
Peter 2:2)2.]
St. Hippolytus also says, that the eyes refer to the prophets, and the milk to
the commandments of Christ, saying: [What are the eyes of Christ, but the prophets
who prophesied by the Spirit, and proclaimed in advance, the passions that He would
suffer; and rejoiced, as they clearly saw Him, through the spiritual insight, getting
revived by His word and grace?... And the milk refers to the commandments, coming
from the mouth of Holy Christ, pure as milk3.]

5- ZEBULUN
Zebulun shall dwell by the haven of the sea. He shall become a haven for
ships; and his border shall adjoin Sidon (Gen., 49:13).
The tribe of Zebulun dwelt west of the River Jordan, west of the Sea of
Galilee; and worked as traders, who most probably have taken over locations close to
the Mediterranean Sea. St. Hippolytus believes, that his saying, Zebulun shall dwell
by the Haven of the sea, carries a symbol of the union of Israel to the Gentiles; as the
sea symbolized the Gentiles, while the river symbolized the Jews4; so the two together
unite to form one flock. St. Hippolytus says: [The Haven for ships, designates a
secure Haven, referring by this to the Lord Christ, the Anchor of hope. Here is a
reference to the call to the Gentiles; when the grace of Christ covers the whole earth as
well as the sea. By saying: He shall become a haven for ships, and his border shall
adjoin Sidon, he presents a prophetical proclamation, concerning the Church of the
Gentiles, which appeared in the Gospel: The land of Zebulun and the land of
Nephtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles; The people
who sat in the darkness saw a great light (Matthew 4:15-16). Therefore, by saying
Zebulun, fixing his dwelling by the border of the sea, he prophecies the union of Israel
with the Gentiles, both to become one flock, under the One Great Shepherd, the good
by His nature, the Lord Christ. That is why, in his blessing, Moses says: Rejoice, O
Zebulun (Deuteronomy 33:18).

6- ISSACHAR
Issachar is a strong donkey, lying down between two burdens; he saw that
rest was good, and that the land was pleasant; he bowed his shoulder to bear a
burden, and became a band of slaves (Gen. 49:14-15). He likened Issachar to a
strong donkey; as that tribe used to work as farmers, characterized by patience. As the
land was fertile, he was satisfied with agriculture, and did not care, except rarely for
1

City of God 16:41.


City of God 16:41.
3
Treatise on Christ and Antichrist. 12, 13.
4
Cf. our Commentary on Habakkuk 3:8..
2

politics, and was accordingly exposed to paying taxes.


St. Hippolytus believes that his saying that the land was pleasant, refers to the
body of Christ, rich with His gifts, presented to us to inherit, as though the land of
promise, that floods with milk and honey, nourishing the babes and grown-ups.
In the introduction to this chapter, we said that Issachar was like a donkey, that
carries the burdens of others, bowing down his shoulders of love, for the tired, and
enslaving himself to set others free.
When Saul of Tarsus, tasted the good taste of the land, and got aware of the
divine gifts, given to him through his fellowship in the body of Christ, he bowed down
his shoulder and said: For though I am free from all men, I have myself a servant to
all, that I might win the more (1 Corinthians 9:19). That was the tax he paid,
delivering himself as a slave, although he was a free man, in order to set the slaves
free, and to win them as children of God. He bowed down his shoulders, saying:
Who is weak, and I am not weak? Who is made to stumble, and I do not burn with
indignation?! (2 Corinthians 11:29). I will very gladly spend and be spent for your
souls; though the more abundantly I love you, the less I am loved. But be that as it
may (2 Corinthians 12:15-16).

7- DAN
Dan shall judge his people, as one of the tribes of Israel. Dan shall be a
serpent by the way, a viper by the path that bites the horses heels, so that its rider
shall fall backward. I have waited for your salvation, O Lord (Gen. 49:16-18).
As this prophecy carries bitterness, he started it with an admonishment,
proclaiming that Dan is one of the tribes of Israel; counted as a tribe, although he
was the first among Jacobs sons born to a concubine (Gen. 30:1-6). His descendants
were known as having been shrewd cunning; described by Moses as A lions whelp;
He shall leap from Bashan (Deuteronomy 33: 22).
St. Irenaeus says that the antichrist will come from the tribe of Dan; a view
accepted by several Fathers, and supported by St. Hippolytus, by quoting the prophet
Jeremiah, The snorting of his horses was heard from Dan. The whole land trembled
at the sound of the neighing of his strong ones. For they have come and devoured the
land and all that is in it, the city and those who dwell in it. For behold, I will send
serpents among you, vipers which cannot be charmed, and they shall bite you
(Jeremiah 8:16-17); believing all that to conform with the time of (backsliding), when
the antichrist would come out of the tribe of Dan, with his hosts, to make war against
the Church all over the world, and to bite the believers with the poison of his
blasphemies. He also supports his view by the words of the prophet Moses: A lions
whelp; He shall leap from Bashan (Deuteronomy 33:22). As the Lord Christ came
out of the tribe of Judah as a lion, the antichrist, in order to deceive mankind, would
come out of the tribe of Dan, as a whelp of a lion.
As the Lord Christ came out of the tribe of Judah, the antichrist will come out of
the tribe of Dan What does he mean here by the Serpent, but the deceiving
antichrist; the serpent that was mentioned in the Book of Genesis (3:1), that
deceived Adam and Eve?!
That would surely be realized in the tribe of Dan; from which would come a tyrant,
a king, a fearsome judge - a son of Satan1.
St. Hippolytus of Rome
1

Treat on Christ and Antichrist 14, 15.

8- GAD
Gad, a troop shall tramp upon him; But he shall triumph at last (Gen.
49:19). The tribe of Gad chose the region, east of the Jordan as its portion, after
vowing to the prophet Moses to cross, with the rest of his brothers, over the Jordan,
and fight together with them, until all the enemies are driven out of the promised land
(Numbers 32). Their choice of the east of Jordan, made their land a battle field
between Aram and Israel (2 Kings 10: 33), and they wereexposed to attacks by the
Amonites and the Amorites, but the children of God, were always capable of chasing
and defeating them. Some Gadites joined David at the stronghold in the wilderness;
and were described as, mighty men of valor, men trained for battle, who could handle
shield and spear, whose faces were like the faces of lions, and were a swift as gazelles
on the mountains,... the least (of them) was over a hundred, and the greatest was over
a thousand (1 Chronicles 12: 8, 14).
Gad, therefore, represented the soul, that faces several spiritual wars, yet would
never cease to strive in the Lord; hastening as a gazelle toward the higher Jerusalem;
fearlessly making war against sins and transgressions.

9- ASHER
Bread from Asher shall be rich; and he shall yield royal dainties (Gen. 49:
20). Jacob prophesied the prosperity of Asher; and the prophet Moses said that he will
dip his foot in oil (Deuteronomy 33:24). The two prophesies were realized, as the
tribe of Asher enjoyed fertile lands, rich in olive trees from which oil was extracted.
The produce of their land was so abundant, that their bread was described as rich; and
they used to export to the other tribes. Their dwelling close to the sea, also enabled
them to import foreign items, then sell them to the other tribes; so it was said that they
yield royal dainties. That tribe referred to abundance of grace in the life of spiritual
strugglers.

10- NAPHTALI
Naphtali is a doe set free, that bears beautiful fawns (Gen. 49:21). That
tribe, in its love for freedom, simulated a female gazelle running free in an open
wilderness, and in a valley with no obstacles; roaming swiftly wherever it chooses.
Yet that freedom was not an excuse for wickedness and corruption, but this tribe had
been committed to good relationships with the rest of tribes, offering full blessings of
the Lord. And in the Book of Judges, Deborah, the prophetess sang, saying: Zebulun
is a people who jeopardized their life to the point of death; Naphtali also, on the
heights of the battlefield (Judges 5:18); probably in reference to their strife in wars.
The prophet Moses blessed them before his death, saying: O Naphtali, satisfied with
favor, and full of blessing of the Lord; Possess the west and the south (Deuteronomy
33: 23). Thus Naphtali came to represent the soul, which, because of its tender
relationship with its brothers, it enjoys the blessing of the Lord.

11- JOSEPH
Joseph, the man of dreams, the firstborn of Rachel, was praised more than
all his brothers; having been honest in his relationship with God, and loving all, as a
son, a brother, a slave, a prisoner, or a leader in a palace. That is why his father called
him, a fruitful bough, repeating it twice, as a reference that its fruit is that of love;
and because the figure 2, as said by St. Augustine, refers to love, making two into
one. Joseph was a bough that produced a heavenly fruit, exalted high, not hindered by
the wall of events nor surrounding circumstances, saying: Joseph is a fruitful bough,

a fruitful bough by a well. His branches run over the wall. The archers have bitterly
grieved him, shot at him and hated him. But his bow remained in strength, and the
arms of his hands were made strong, by the hands of the Mighty God of Jacob (Gen.
49: 22-24)
Joseph represents the human soul, honest to God, that does not cease to offer
spiritual love, despite numerous oppressions and fierce spiritual wars. That soul keeps
on being a fruitful bough, connected to the origin, according to the words of the Lord:
I am the vine, you are the branches. He who abides in Me, and I in him, bears much
fruit. For without Me you can do nothing (John 15:5). It is the bough that is attached
to the well of the water of the Holy Spirit, that grants it life and fruits; to grow to
become like branches run over the wall of time, set forth toward heaven. Through
abiding in Christ, and enjoying the work of the Holy Spirit, the soul faces Satan and
his hosts the archers, such a bitter war, which would justify him and reveal, the
more, his conquest.
St. Hippolytus believes that the talk here applies more to the Lord Christ,
whose brothers envied Him, and whom the archers, namely the leaders of people,
grieved Him by their bitter counsel. But their bows were broken, and their arms
collapsed, proclaiming His victory on the cross against the wicked hosts. The Lord
Christ was often described as a bough especially in the book of Zechariah (3:8).
Joseph, although separated by his brothers, who sold him as a slave, to live far
away in humiliation, was seen by Jacob as a (Nazarite) among his brothers, namely
dedicated to God on their behalf; to enjoy exalted heavenly and worldly blessings;
saying: By the hands of the Mighty God of Jacob, (from there is the Shepherd, the
Stone of Israel); By the God of your father who will help you, and by the Almighty
who will bless you; With blessings of heaven above, blessings of the deep that lies
beneath, blessings of the breasts and of the womb. The blessings of your father have
excelled the blessings of my ancestors; up to the utmost bound of the everlasting hills.
They shall be on the head of Joseph, and on the crown of the head of him, who was
separate from his brothers (the Nazarite among his brothers) (Gen. 49:24-26).
Jacob asks for his son Joseph every blessing possible, praying on his behalf to
God, beloved by him; the Shepherd and the Stone of Israel, who will help him; asks
from the Almighty, to bless him with the blessings of heaven above, and blessings of
the deep that lies beneath; riches of the land and abundance of descendants (blessings
of the breasts and womb); to be granted more blessings than those given to Isaac by
Abraham, and to Jacob by Isaac (The blessings of your father have excelled the
blessings of my ancestors); asking for him a blessing that would be up to the utmost
bound of the everlasting hills.
So Jacob loved his son Joseph more than himself, praying for him to be
granted much more than he got of his fathers blessing; a blessing that will cover his
soul (blessing of heaven), and his body (blessing of the deep that lies beneath) and all
his energies and abilities (blessings of the breasts and womb), to become eternally
blessed, and a Nazarite among his brothers to intercede on their behalf.

12- BENJAMIN
Benjamin is a ravenous wolf. In the morning he shall devour the prey, and at
night he shall divide the spoil (Gen. 49:27).
The prophecy refers here to the courage of the tribe of Benjamin and its might
in war. It was said of them: Everyone of them could sling a stone at a hairs breath
and not miss (Judges 20: 16).

10

St. Hippolytus of Rome says that the prophecy here refers to King Saul who
was from the tribe of Benjamin, who was threatening to devour King David like a
wolf; and refers as well to Saul of Tarsus, who set forth in the morning of his life, to
devour the Church as a spoil, but, after he believed, he submitted and delivered
himself to her as food (The Septuagint version).
St. Jerome presented us with the same thought, saying: [Paul, the persecutor
of the Church, the wolf coming out of the tribe of Benjamin to devour a prey, bows
his head before Ananias, one of Christs flock, to have his eyes healed, before the
medicine of Baptism (Acts 9:17-18) 1.] He also says: [In the morning, Paul, the
prosecutor of the Church, was a wolf that devours; but in the evening he became food
to be offered (according to the Septuagint version) submitted to the lamb, Ananias2.]

13- THE FINAL COMMAND


Jacob previously made his son Joseph vow to bury him with his father, his
mother, and his grandparents, in Canaan, in the cave of Machpelah, which Abraham
bought from Ephron the Hitite; Now, he is repeating his command to his twelve sons.
He lived all his life, like his fathers before him, a stranger, waiting for the fulfillment
of Gods promise in his descendants. Finally, he died on hope, He breathed his last,
and was gathered to his people (Gen. 49:33).

1
2

Ep. 69:6.
Ep. 60:8.

11

CHAPTER 50

BURIAL OF JACOB
Jacob died as a stranger in the land of Egypt, after commanding his sons to
bury him in Canaan, in the burial place of his fathers. As though, realizing that the
seed of Gods people, had been planted in Egypt to grow and flourish, he demands
from these people to keep their hearts attached to Canaan, the promised land, in order
to enjoy the promises of God.
1- Embalming Jacob
1-6
2- Burying Jacob in Canaan
7-13
3- Joseph reassures and comforts his brothers
14-21
4- Joseph takes an oath from the children of Israel to carry his bones from
Egypt
22-26

1- EMBALMING JACOB
Jacob lived all his life, like his fathers, unsettled in tents; and died as a stranger
in the land of Egypt. He commanded his sons to bury him in Canaan in the cave of
Machpelah, where Abraham, Sarah, Isaac, Rebecca etc. were buried. Some people
may ask: why did such man of faith, father of all tribes, care about that issue, to make
it his last command to his sons?! Does he care for the body after death?!
(1) The Fathers confirm that people of the Old Testament, used to care to have
their bodies buried in particular locations, as a tradition, through which their children
would apprehend the resurrection of the body. Those fathers lived their life as
strangers, depriving the body of comfort and luxury, in anticipation of carrying it
glorified in the great day of the Lord.
(2) Jacob wanted to confirm to his children, through burying him in Canaan,
that, although he lived his last days in Egypt, where Joseph delivered the family from
famine, yet his heart is in Canaan, that God promised to give to Abrahams
descendants. It is as though Jacob is demanding from his children to live in Egypt,
honestly working and striving, yet, they have to keep their hearts attached to Gods
promises to them.
(3) He demanded to be buried with his fathers, to proclaim that his life walked
in harmony with the faith of his fathers, delivered along the ages, in particular his faith
in the resurrection from the dead.
Anyhow, when Jacob died, Joseph was so moved that, He fell on his fathers
face, and wept over him, and kissed him (Gen. 50:1)
As though he was aware of the realization of Gods promise to his father: Do
not fear to go down to Egypt, for I will make of you a great nation there. I will go
down with you to Egypt, and I will also surely bring you up again; and Joseph will
put his hands on your eyes (Gen. 46:4); namely, he will put his hands on his fathers
eyes on his death to close them, as it is the custom to this very day.
Joseph commanded his servants the physicians to embalm his fathers, to carry
him to Canaan and spoke to the household of Pharaoh to speak in the ears of Pharaoh,
to let him go up and bury his father in Canaan; as it was not possible for Joseph to
approach Pharaoh with his attire of grief, and with his long beard, left to grow, in
honor of the deceased.

2- BURIAL OF JACOB IN CANAAN


The great procession moved from Goshen, setting forth to the land of Canaan,

to bury Israel. Joseph said: I go up and bury my father (Gen. 50:6), as it was, in his
eyes, a procession of ascending and not of descending, carrying a symbol of
ascension of the Church toward the higher Jerusalem, the true Canaan, to be eternally
with her Groom.
The procedure of burial was in three steps:
(1) Setting forth from Egypt; described by the Book as a very great
gathering (Gen. 50:9). It had at its head, Joseph, or the true leader of our spiritual
procession against the forces of darkness, according to the words of the apostle: Now
thanks be to God who always lead us in triumph in Christ, and through us diffuses the
fragrance of his knowledge in every place (2 Corinthians 2:14). The procession also
included all the servants of Pharaoh, the elders of his house, and all the elders of the
land of Egypt; as well as all the house of Joseph, his brothers, and his fathers house.
And there went up with him both chariots and horsemen. It has been the procession of
the Catholic Church that embraces all men of faith, from the Gentiles, as well as from
the Jews, both the servants and elite elders. It was a very great procession, as though
in a continuous war, not against flesh and blood, but... against spiritual hosts of
wickedness in the heavenly places (Ephesians 6:12), a spiritual war against sin and
wicked spirits. Many Fathers spoke of this spiritual war, and of our enjoyment of
fighting it, through the water of baptism, to set forth toward heaven, in a conquest and
victory by the Holy Spirit. St. Cyprian says: [I wanted to fight gallantly, putting in
consideration the Sacrament that is mine, bearing the weapons of dedication and
faith1.] And St. John Chrysostom says: [Just as the seal is put on soldiers, so also the
Holy Spirit is put on the believers2.] And St. Cyril says: [Now, your name will be
engraved, and you will be called to join the (spiritual) camp3.]
In the symbolic Egypt, as the believer sets forth, as a very great army to make
battle against uncountable sins, he lives among tears and crying, as done by the
Egyptians, who mourned for seventy days (Gen. 50:3). Our exit from the love of the
world needs persistent spiritual strife, until our depths are freed, from worldly bonds,
by Jesus Christ the Leader of the procession.
(2) The procession came to the threshing floor of Atad which is beyond the
Jordan; representing the Church that longed to exit the love of the world, to enjoy the
heavenly life, through its crossing of the Holy baptism. There, the procession mourned
with a great and very solemn lamentation for seven days; of which it was said: When
the inhabitants of the land, the Canaanites, saw the mourning at the threshing floor of
Atad, they said, This is a grievous mourning of the Egyptians; Therefore its name
was called (Abel Mizraim), which is beyond the Jordan (Gen. 50:11-12).
The baptism melds with mourning for seven days; as our new birth in the Holy
Font, melds with the continuous repentance, all the days of our sojourn. And as said
by St. Gregory of Nyssa: [Whoever receives the bath of renewal, is like a little
soldier, given a place among the wrestlers, although he did not still prove his
worthiness of that honor4.]
(3) As they reached the land of Canaan, we do not hear any more of tears and
crying; as though entrance into the heavenly Canaan, would take any suffering away
from the Church. And as said in the Book of Revelation: And God will wipe away
1

De Lapsis 13.
PG 61:48.
3
PG 33:333 A.
4
PG 46:429 C.
2

every tear from their eyes; there shall be no more death, nor sorrow, nor crying, and
there shall be no more pain; for the former things have passed away (Revelation
21:4).
Jacob entered into the same cave where his father Abraham was buried, as
though the sojourning Church, had found comfort, and settled down in the bosom of
Abraham.

3- JOSEPH REASSURES AND COMFORTS HIS BROTHERS


When Josephs brothers saw that their father was dead, they said, Perhaps
Joseph will hate us, and may actually repay us for all the evil which we did to him
(Gen. 50:15).
They came to beg him, in the name of his father, and according to his
command, to forgive their evil deed. Joseph could not help himself before their
humiliation, and wept when they spoke to him. Here Josephs dignity grew in the eyes
of his brother who, fell down before his face, and they said, Behold, we are your
servants (Gen. 50:18).
Joseph grew greater, not by occupying the second place in Egypt after Pharaoh,
but by the love that filled his heart; enjoying, not the righteousness of the Law,
through keeping its commandments, but realization of the evangelic commandment
through the covenant of the Law. He did not repay evil with evil; and did not even
stop at forgiveness of those who did him wrong, but he could not bear to see their
humiliation, and wept. He did not see their evil, but he saw Gods hand that turned
their evil into good for all; proclaiming his great care for them, and that he will
provide for them and their little ones. By that, he consummated the commandments of
the Gospel, that so many of the New Testament consider as heavy burden.
Josephs words, You meant evil against me, but God meant it for good, in
order to bring it about as it is this day, to save many people alive; these words
became a living program, in which the spirituals find a revelation of Gods mysteries
and dealings with them.
The coming back of Josephs brothers to him with repentance, refers to the
coming back of the Jews, at the end of days, to faith, through receiving the Lord Christ
whom they denied; after the consummation of the Church of the Gentiles; when they
ask for forgiveness for what they did; forsaking their arrogance and Zionic thoughts;
to live, not any more as a fanatic nation, but as believers, accepting Him, whom they
have persecuted before.

4- JOSEPH TAKES AN OATH FROM THE CHILDREN OF


ISRAEL, TO CARRY HIS BONES OUT OF EGYPT
If Joseph, in his love for his brothers had comforted and reassured them, by
saying: Do not be afraid; I will provide for you and your little ones (Gen. 50:21);
He, in his last request, revealed that God alone will be their provider; as for him, he is
going to die; saying: I am dying; but God will surely visit you, and bring you out of
this land, to the land of which He swore to Abraham, to Isaac, and to Jacob (Gen.
50:24).
Which have been realized on the hands of Moses and Joshua. He lived with the
faith of his fathers, believing that his people will surely set forth to the land of Canaan.
That is why he took an oath from the children of Israel, saying: God will surely visit
you; and you shall carry up my bones from here (Gen. 50:25) in a reference to his
wish to partake of his peoples exodus from the land of servitude, even through his

bones.
Finally, the Book of Genesis came to an end, by the death of Joseph, his
embalming, and being put in a coffin in Egypt. As we said before, this Book started by
the creation, namely the setting forth of life out of nothingness through the work of
God; and ended by man being embalmed and buried in Egypt, where huge pyramids,
arts, and civilization, could not save him from death, because of his inner corruption.

TABLE OF CONTENTS
AN INTRODUCTION TO THE PENTATEUCH
(THE FIVE BOOKS OF MOSES)
1- Unity of the five books

Nomenclatures, A historical unity, Relationship between history and faith in Judaism and
Christianity, The secret of unity between these five books, The five books of Moses and
the book of Psalms.

2- The prophet Moses and the five books

10

Moses - writer of the books, Testimonials from the Old Testament, Testimonials from the
New Testament, Development of the studies of the five books of Moses, 1- The old
documents hypothesis, 2-The fragment hypothesis, 3- The supplementary hypothesis, 4The new documents hypothesis, 5- The traditional-Historical Criticism, Responding to the
objections of critics: Six objections

3- Contents of the five books


24
(1) The creation is the prelude to the history of salvation: Genesis 1-11.
(2) Electing the Patriarch is a prelude for electing the people of God: Genesis 1250.
(3) Electing His people and liberates them from slavery: Exodus 1-18.
(4) Supporting His people: Exodus 19-40, Leviticus.
(5) Caring for His people in the wilderness: Numbers 1-36.
(6) On the Mountain of Moab: Deuteronomy 1-34.
AN INTRODUCTION TO THE BOOK OF GENESIS
Name of the book, Its writer, Its goal and features, Prophecies in the book of Genesis,
Symbols in the book of Genesis, The book of Genesis and the Holy Bible, Outline.

THE FIRST SECTION


THE EARLY HISTORY
CHAPTER 1 CHAPTER 11
CHAPTER 1: CREATION OF THE WORLD

34

An Introduction; God, the Creator; The Spirit of God hovering over the face of the waters;
The first day: Let it be light; The second day: The firmament; The third day: The plants;
The Fourth day: Creation of the great lights; The fifth day: The Reptiles, fishes, and birds;
The sixth day: The animals and man.

CHAPTER 2: ADAM IN PARADISE

56

Sanctification of the Sabbath; Adam in Paradise; Gods commandment to Adam; Creation


of Eve.

CHAPTER 3: FALL OF ADAM

64

The deceitful serpent; Opening of their eyes; Gods care for man; Cursing the serpent;
Promise of salvation; Chastening man; A tunic of skin; God sent man forth out of the
Garden of Eden.

CHAPTER 4: ABEL AND CAIN

78

Accepting the offering of Abel; Murder of Abel; Children of Cain; Birth of Seth.

CHAPTER 5: DEATH

91

Descendants of Adam (and their death); The righteous Enoch; Methusaleh; Noah.

CHAPTER 6: THE ARK OF NOAH

96

An introduction about the ark and the flood; The sons of God and the daughters of men;
The righteous Noah; Corruption of the earth; The ark of Noah.

CHAPTER 7: THE GREAT FLOOD

107

Gods care for Noah; Entering the ark; The great flood; Water rising high above the earth.

CHAPTER 8: NOAHS SALVATION BY THE ARK

112

Wind passing over the earth; Sending out a raven and a dove; Removing the covering of
the ark; Noah gets out to the new earth; Setting an altar for the Lord.

CHAPTER 9: RENEWAL OF THE COVENANT

119

God blesses Noah and his sons; The Law of Noah; Renewal of the Covenant; Noah and his
nakedness; Noahs prophecy on Canaan, Shem, and Japheth.

CHAPTER 10: THE NEW EARTH

125

Descendants of Japheth; Descendants of Ham; Descendants of Shem.

CHAPTER 11: THE TOWER OF BABEL

132

The Tower of Babel; Descendants of Shem; Abram and Lot.

THE SECOND SECTION


THE EARLY PATRIARCHS
CHAPTER 12 - CHAPTER 50
The era of the Patriarchs

138

CHAPTER 12 - CHAPTER 50
GODS DEALING WITH ABRAHAM
His life before reaching Canaan; His unsettled life in Canaan; Dwelling in the terebinth
tree of Mamre; Dwelling in the land of the south; In Hebron; Probably in the land of the
south.

CHAPTER 12: A CALL TO ABRAM

141

A call to Abram; A blessing for all nations; Abram, practical in his faith; Abram in Egypt;
Sarai and Pharaoh.

CHAPTER 13: ABRAM SEPARATES FROM LOT

154

Going up from Egypt; Separation from Lot; Lot chooses Sodom; God blesses Abram.

CHAPTER 14: THE BATTLE OF CHEDORLOMER

160

Captivation of Lot and his family; Abram rescues Lot; An encounter with Melchizedek;
Abram rejects human reward.

CHAPTER 15: THE DIVINE COVENANT

164

God appears to Abram; A promise of blessing; Animals cut down in the middle, and birds;
God makes a covenant with Abram.

CHAPTER 16: ABRAM AND HAGAR

171

Sarai gives her maidservant Hagar to her man; Hagar flees from her mistress Sarai; Hagar
returns to Sarai; Birth of Ishmael.

CHAPTER 17: COVENANT OF THE CIRCUMCISION

177

Gods covenant with Abram; The sign of circumcision; Sarah enjoys the blessing;
Between Isaac and Ishmael; Realization of the circumcision.

CHAPTER 18: THE UNIQUE BANQUET

185

By the terebinth tree of Mamre; The hospitable Abram; Preparation of the banquet;
Sarahs enjoyment of fruition; A debate with the Lord.

CHAPTER 19: BURNING SODOM UP

194

Lot entertains the two angels; Agitation of the people against the two angels; Saving Lot
and his family; Destruction of Sodom and Gomorrah; Lots wife becomes a pillar of salt;
Abram looks toward Sodom and Gomorrah; Lots daughters do wrong with their father.

CHAPTER 20: SARAH AND ABIMELECH

203

Abimelech and Sarah; Abimelech sends for Abraham; Abimelech honors Abraham.

CHAPTER 21: THE BIRTH OF ISAAC

208

The birth of Isaac; The circumcision of Isaac; The weaning of Isaac; The son of
inheritance and the son of the flesh; Hagar and the well of water; A covenant between
Abraham and Abimelech.

CHAPTER 22: SACRIFICING ISAAC

215

God tests Abraham; Isaac on the way; Setting the altar and offering the sacrifice; Renewal
of the divine promise; The family of Nahor.

CHAPTER 23: THE DEATH OF SARAH

227

The death of Sarah; Purchasing the cave of Machpelah.

CHAPTER 24: A BRIDE FOR ISAAC

232

Dispatching the chief servant in Abrahams house; In the city of Nahor; An encounter with
Rebecca; In Rebeccas house; Success of the mission of the chief servant in Abrahams
house; Rebecca, wife of Isaac.

CHAPTER 25: ABRAHAMS CROSSING OVER

240

Abrahams marriage to Keturah; Abraham breathes his last; The genealogy of Ishmael;
Birth of Esau and Jacob; Jacob purchases the birthright.

CHAPTER 21 - CHAPTER 27
GODS DEALINGS WITH ISAAC
1- Isaac, the son of promise, as the source of his parents joy (Gen. 21).
2- Isaac, the son of obedience, a burnt offering to God(Gen. 22).
3- God chooses Rebecca a sanctified wife and comfort for Isaac (Gen. 23).
4- Rebecca gives birth to Esau and Jacob (Two nations) (Gen. 25).
5- Isaac sojourns as a stranger in Gerar, and re-digs wells of water (Gen. 26).
6- Jacob supplants the blessing of his father Isaac (Gen. 27).
CHAPTER 26: ISAAC SOJOURNS AS A STRANGER IN GERAR
248
God promise to Isaac during the famine; Isaac claims that Rebecca is his sister; The
Philistines envy Isaac; Isaac makes a covenant with Abimelech; Esau takes Hitite wives.

CHAPTER 27: ISAAC BLESSES JACOB

255

Isaac calls Esau; Rebecca supports Isaac; Jacob gets his fathers blessing; Esau deprived of
his fathers blessing; Esau holds a grudge against his brother Jacob.

CHAPTER 28 - CHAPTER 50
GODS DEALINGS WITH JACOB
1- Jacob the wrestler in his mothers womb (Gen. 25).
2- Jacob supplants his fathers blessing (Gen. 27).
3- Jacob and the open heaven (Gen. 28).
4- Jacob labors for his uncle Laban (Gen. 29-30).
5- God blesses Jacobs uncle (Gen. 31).
6- Jacob wrestles with the Angel (Gen. 32).
7- Jacob overcomes Esau with love (Gen. 33).
8- Shechem violates Dinah, Jacobs daughter (Gen. 34).

9- Jacob returns to Bethel (Gen. 35).


10- Jacob and his beloved son Joseph (Gen. 37-50).
CHAPTER 28: JACOB AND THE OPEN HEAVEN

262

Isaacs commandment to his son Joseph; Esau marries the daughter of Ishmael; The
heavenly ladder; Jacob and the house of God.

CHAPTER 29: JACOBS MARRIAGE TO LEAH AND RACHEL


266
1.
An encounter with
Rachel; Jacob serves his uncle Laban; His marriage to Leah and Rachel; The sons of Leah.

CHAPTER 30: A STRUGGLE IN JACOBS LIFE

271

A struggle between Leah and Rachel; Jacob demands his wages.

CHAPTER 31: RETURN TO CANAAN

276

Escape of Jacob; Laban pursues the procession; Laban (the devil) seeks what is his in us;
Making a covenant; Departure of the two parties.

CHAPTER 32: PREPARING FOR THE ENCOUNTER WITH ESAU

283

Jacob wrestles with the angel of God; Jacob sends messengers to his brother; Jacob resorts to God,
the God of his father; Jacob sends a present to his brother; Jacob wrestles with God.

CHAPTER 33: JACOBS ENCOUNTER WITH ESAU

289

The encounter of the two brothers; Jacob in Succoth and Shechem.

CHAPTER 34: DINAH AND THE PEOPLE OF SHECHEM 292


Shechem violates Dinah; Hamor asks for Dinah as a wife for his son; The deceitful
response of Jacobs sons.

CHAPTER 35: JACOB DEPARTS TO BETHEL

295

Jacob departs to Bethel; Birth of Benjamin and death of Rachel; The sin of Reuben; Death
of Isaac.

CHAPTER 36: THE DESCENDANTS OF ESAU

300

Wives of Esau; Descendants of Esau in Canaan; Departure of Esau to Seir; Descendants of


Esau in Seir; Chiefs, sons of Esau; Sons of Seir; Chiefs of Seir; Kings of Edom; Another
list of the chiefs, sons of Esau.

CHAPTER 37 - CHAPTER 50
GODS DEALINGS WITH JOSEPH
1- Joseph, the son and the slave (Gen. 37).
2- Joseph and the wife of Potiphar (Gen. 39).
3- Joseph, the prisoner (Gen. 40).
4- Joseph, the glorified (Gen. 41).
5- Josephs encounter with his brothers (Gen. 42).
6- The second encounter with Joseph (Gen. 43).
7- Calling Josephs brothers back (Gen. 44).
8- Joseph reveals his identity (Gen. 45).
9- Jacob blesses Joseph and his sons (Gen. 48).
CHAPTER 37: JOSEPH, THE SON AND THE SLAVE

304

Joseph in his fathers house; Joseph, the dreamer; A mission of love; Joseph, the
victimized; Dipping Josephs tunic in blood; Joseph, the slave.

CHAPTER 38: JUDAH AND TAMAR

312

Sons of Judah; Er and Tamar; Judah and Tamar; Birth of Perez and Zerah.

CHAPTER 39: JOSEPH AND THE WIFE OF POTIPHAR 318


Joseph in the house of Potiphar; Joseph and his masters wife; Joseph and his garment;
Joseph in prison.

CHAPTER 40: JOSEPH IN PRISON

324

The two officers in prison; The dreams of the two officers; Realization of the two dreams.

CHAPTER 41: JOSEPH< THE GLORIFIED

327

The two dreams of Pharaoh; Summoning Joseph; The interpretation of the two dreams;
Josephs counsel; Joseph and the signet ring of Pharaoh; Joseph and laying up the grain;
The two sons of Joseph; Joseph fulfills Egypt.

CHAPTER 42: JOSEPHS BROTHERS IN EGYPT

335

Jacob sends his sons to Egypt; Presenting themselves before Joseph; Return to Canaan.

CHAPTER 43: THE SECOND ENCOUNTER WITH JOSEPH 341


The need for food; An encounter in Josephs home.
CHAPTER 44: JOSEPHS SILVER CUP

347

Putting the cup in Benjamins sack; Judah redeems his youngest brother.

CHAPTER 45: JOSEPH REVEALS HIMSELF

350

Joseph reveals himself to his brothers; Inviting his father and brothers to come to live in
Egypt; Israel hears about Joseph.

CHAPTER 46: JACOB GOES DOWN TO EGYPT

358

Gods command to Jacob to go down to Egypt; Those who departed with him; Israels
encounter with Joseph.

CHAPTER 47: JACOBS ENCOUNTER WITH JOSEPH

363

Five of Josephs brothers are presented to Pharaoh; Jacobs encounter with Pharaoh;
Jacobs children in Rameses; The Egyptians become Pharaohs servants; Josephs vow to
Jacob.

CHAPTER 48: JACOB BLESSES JOSEPHS SONS

370

The sickness of Jacob; Jacob blesses Joseph; Jacob blesses Ephraim and Manasseh; Joseph
gets one portion above his brothers.

CHAPTER 49: JACOB BLESSES HIS SONS

375

Jacob calls his sons; Reuben; Simeon and Levi; Judah; Zebulun; Issacher; Dan; Gad;
Asher; Naphtali; Joseph; Benjamin; The final command.

CHAPTER 50: BURIAL OF JACOB

388

Embalming Jacob; Burying Jacob in Canaan; Joseph reassures and comforts his brothers;
Joseph takes an oath from the children of Israel to carry his bones from Egypt.

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